John of Damascus

John of Damascus (c. 675–c. 749) is credited with a catena on the Pauline epistles drawn largely, though not only, from Chrysostom. The text below is a fresh English translation made directly from the Greek manuscript GA 2110, folios 387r–393v — not from a printed edition — with the folios linked to the digital images at the Münster INTF, and with notes recording where the manuscript departs from Migne’s Patrologia Graeca 95 and from Volk’s edition. Migne’s Greek and Latin columns, English translations of each, and Lequien’s foreword to the work follow in the collapsible sections beneath.

Text

TO THE COLOSSIANS

Folio 387r — Preface–Colossians 1:7

κει¹ ^[1:1] Paul, an apostle of Christ Jesus through the will of God, and Timothy the brother:

ερ² He writes the letter to men who had received the word of the gospel from Epaphras, but who needed greater knowledge.³ For they did not have complete knowledge;⁴ therefore, he also touches on deeper doctrines⁵ and leads them into the very ocean of the divine economy. And he prays that they may be perfected in this knowledge.⁶ Not only this, but he also exhorts them not to be led astray, so that they might not be robbed of the truth by Greek deception, nor indeed should they believe those of the circumcision.⁷ For both are outside the mystery of God. Furthermore, he also adds moral instruction to them, teaching them what kind of people those living according to Christ ought to be.

κει ^[1:2] To those in Colossae:⁸

ερ A city of Phrygia.

κει To the holy and faithful brothers in Christ: Grace to you and peace from God our Father and the Lord Jesus Christ.

ερ We are called πιστοὶ (faithful/believers) not only because we believe, but also because we have been entrusted with the mysteries of God.

※ κει ^[1:3] We give thanks to God and the Father of our Lord Jesus Christ, always praying for you, ^[1:4] having heard of your faith in Christ Jesus and the love that you have for all the saints, ^[1:5] because of the hope laid up for you in the heavens.

※ ερ He says that he offers thanksgiving on their behalf for these two reasons: both for their orthodox faith in Christ and for their love toward the saints.

β κει Which you previously heard in the word of the truth of the gospel ^[1:6] that is present among you.¹⁰

β ερ From Epaphras, clearly.⁹

γ κει Just as also in all the world it is bearing fruit, just as it also does among you, from the day you heard and knew the grace of God in truth. ^[1:7] Just as you also learned from Epaphras, our beloved fellow servant, who is a faithful minister

Folio 387v — Colossians 1:7–14

of Christ on your behalf, ^[1:8] who also made known to us your love in the Spirit.¹¹

{γ ερ} He speaks of the power of the gospel to establish the listeners, saying that it penetrates through the whole world, bearing fruit in works and growing through the additions of those who believe. He does this so that the listeners might know that they are being counted as though in a very great city, in the church that extends throughout the entire inhabited world.

{δ κει} ^[1:9] For this reason also, since the day we heard, we do not cease praying for you and asking that you may be filled¹⁶ with the knowledge of his will in all wisdom and spiritual understanding.

{δ ερ} He means: “Your situation is worthy of my earnest care, which is why I also pray unceasingly, asking for the gift of wisdom, so that through it you may learn¹² how God willed to bring the world into a close relationship with himself,¹³ and in what way the elements¹⁴ of this close relationship were able¹⁵ to come about.” For the law was not able to unite us to God, but Christ alone unites us to him. Because he himself became the fulfiller of righteousness on behalf of human beings, and he freely grants what has been fulfilled in himself to those who believe.

{ε κει} ^[1:10] So that we may walk worthily of the Lord to please him fully, bearing fruit in every good work and growing in the knowledge of God, ^[1:11] being strengthened with all power according to the might of his glory, for all endurance and patience with joy.

{ε ερ} For this is σοφία π̅ν̅ι̅κ̅ὴ̅ (spiritual wisdom), from which comes a healthy and spiritual life. For understanding intensifies our readiness for good works.

{ς κει} ^[1:12] Giving thanks to God who qualified us for a share of the inheritance of the saints in the light, ^[1:13] who rescued us…

{ς ερ} He calls God our Father according to the adoption given to us through faith in the only-begotten Son. For to as many as received him, he gave the authority to become children of God.

{ ζ κει} …from the authority of darkness and transferred us into the kingdom of the Son of his love, ^[1:14] in whom we have redemption, the forgiveness of sins.

Folio 388r — Colossians 1:15–18

ζ ερ¹⁷ σκότος (Darkness) is the authority of the devil, and he has his power in darkness, just like a thief in the night. But the devil has no strength against those in whom the darkness of wickedness is not present. Rather, those who have escaped this authority are placed under the kingdom of the Son, through whom we run back to the kingdom of the Father. And since the things being spoken about concern the incarnation (the economy according to the flesh), for this reason he is called the Son of the Father’s love—having been loved in the place of humans and on behalf of humans, according to his ministering action among humans, and according to the form of a servant. He fulfilled the things that were lacking by the world. And he speaks of redemption διὰ τοῦ αἵματος αὐτοῦ (through his blood), because the blood of the Lord has been given as a ransom (or: in the manner of a bath/ransom),¹⁸ leading those who are captives under death out into life. Because it was not possible¹⁹ in any other way to bring back those who were under the kingdom of death, except through the one who shared in death with us and who guides us into life.

η κει ^[1:15] Who is the image of the invisible God.

η ερ The explanation of grace ascends to theology. For from his action during his earthly presence, we come to know his essence—the essence he possessed even before his earthly presence. For it is the work of God to extinguish death, to establish life in its place, and to bring the world back to God. For this reason he says, ὃς ἐστιν εἰκὼν τοῦ θ̅υ̅ τοῦ ἀοράτου (who is the image of the invisible God), in order that he might demonstrate both that he is God²⁰ and that he is not the Father himself, but rather the image of the Father—possessing identity with him, yet not being that person himself.

θ κει The firstborn of all creation, ^[1:16] because in him all things were created, things in the heavens and things on the earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things have been created through him and for him. ^[1:17] And he himself is before all things.

θ ερ See how he also proclaims his pre-eternal generation from the Father and separates him from created things by saying, ἐν αὐτῷ ἐκτίσθη τὰ πάντα (in him all things were created). If there were a brotherhood of secondary sons who came into existence following the first, he would not have said that they were created²² ἐν αὐτῷ (in him). For the Father made all things by wisdom, and Christ is the power of God and the wisdom of God.

ι κει And in him all things hold together. ^[1:18] And he is the head…

Folio 388v — Colossians 1:18–22

…of the body,²¹ the church. He is the beginning, the firstborn from the dead, so that he himself might become preeminent in everything.

ι ερ He says both that all things were created ἐν αὐτῶ (in him) and that they hold together ἐν αὐτῶ (in him), and that he himself is the head. And he brings together both matters: the things concerning theology [his divine nature] and the things concerning his self-emptying [his incarnation]. For he says that he is the one eternally begotten, who is also the firstborn from the dead. And he says that he is preeminent, not as someone who merely grasped preeminence in advance, but as one who freely grants to us the glory of being led by his preeminence. For in this way the things that were made were destined to endure—by being dependent upon the Creator and having escaped the corruption they had endured (when the rupture turned into corruption), which is exactly what he said in the letter to the Ephesians.²³

ια κει ^[1:19] Because in him all the fullness was pleased to dwell, ^[1:20] and through him to reconcile all things to himself, having made peace through the blood of his cross, through him, whether things on the earth or things in the heavens.

ια ερ Because he was pleased to sum up all things ἐν αὐτῶ (in him)—the things in heaven and the things on earth. He says the same thing again here using different words. For the death of Christ both restored and reconstituted humanity,²⁴ and it brought the angels back to their ancient joy when human beings are saved. It also united the things below with the things above. And this is what it means ἀποκαταλλάξαι τὰ πάντα (to reconcile all things). For he made peace and removed the hostility from our midst. This is why the angels also said, “Glory to God in the highest, and on earth peace.”

ιβ κει ^[1:21] And you, who were once alienated and enemies in your mind, in evil works, ^[1:22] yet now he has reconciled in the body of his flesh through death, to present you holy and blameless and above reproach before him.

ιβ ερ Those who were separated from Israel were ἐχθροὶ … τῆ διανοία (enemies in their mind) because they were engaged in evil works. He says that the pre-existing hostility (caused by wickedness and lawlessness) has turned into friendship through the putting to death of the life of the flesh—which in us was defiled, but in Christ was pure. Nevertheless, this life was given over to death in order that the sin which held power among us in this present life might be destroyed from its very foundations. This was so that we might be presented to God according to another

Folio 389r — Colossians 1:23–2:3

life, the life from the dead, no longer guilty of the charges of our former life—that is, all of us who are conformed to the death and resurrection of Christ.

ιγ κει ^[1:23] If indeed you continue in the faith, established and steadfast, and not shifting away from the hope of the gospel that you heard, which was preached in all creation under heaven, of which I, Paul, became a minister.

ιγ ερ Since he knows their circumstances only by hearsay, he speaks conditionally with the phrase, εἴ γε ἐπιμένετε (if indeed you continue). Clearly, perseverance in the faith confirms our close relationship with God.

ιδ κει ^[1:24] Now I rejoice in my sufferings on your behalf.

ιδ ερ The work of the apostle is a struggle. And since he is eager for the work, he rejoices even in the struggles he endures on behalf of the church.

ιε κει And I am filling up what is lacking in the afflictions of Christ in my flesh on behalf of his body, which is the church, ^[1:25] of which I became a minister according to the stewardship of God given to me for you.

ιε ερ That is, of the church. For insofar as the church belongs to him…

ις κει To fulfill the word of God, ^[1:26] the mystery hidden from ages and generations, but now revealed to his saints, ^[1:27] to whom God willed to make known what is the wealth of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. ^[1:28] Him we proclaim, admonishing every person and teaching every person in all wisdom, so that we may present every person mature in Christ Jesus. ^[1:29] For this I also toil, struggling according to his working which is powerfully at work within me.²⁵ ^[2:1] For I want you to know how great a struggle I have for you and for those in Laodicea, and for all who have not seen my face in the flesh, ^[2:2] so that their hearts may be encouraged, being joined together in love, and reaching all the wealth of the full assurance of understanding, resulting in the knowledge of the mystery of God, and of the Father, and of Christ, ^[2:3] in whom all the treasures of wisdom and knowledge are hidden.

Folio 389v — Colossians 2:4–8

{ις ερ} The ministry of the apostle consists in the teaching of the word. And the word concerns the salvation of the world, which was planned and determined by God from eternity past, but which has now been openly established and made known among those worthy of this knowledge. This does not happen through fleshly wisdom, but through that wisdom which has always been hidden with God, being transcendent over the world and residing in the Holy Spirit. Even those who come from human wisdom and those who come from the law are in need of this wisdom, because neither did the law clearly reveal the mystery, nor did the world comprehend it.

ιζ κει ^[2:4] Now I say this so that no one may deceive you with persuasive arguments. ^[2:5] For even though I am absent in the flesh, yet in the spirit I am with you, rejoicing and seeing your good order and the firmness of your faith in Christ.

ιζ ερ He means: “For this reason I have said that all the treasures of wisdom are found in Christ, so that you might not seek wisdom from the outside. Since, even though I am not present with you bodily, I am present spiritually, and I rejoice in the faith and good order of the church. But I also see what you lack and what requires teaching; for upon faith, knowledge is necessary.”

ιη κει ^[2:6] Therefore, as you have received Christ Jesus the Lord, walk in him, ^[2:7] having been rooted and being built up in him, and being established in the faith just as you were taught, abounding in it.

ιη ερ Since he knows that they are not yet able to reach the depth of wisdom through apostolic teaching, he pre-empts them with an instruction for their safety. He says that the tradition they have received is good, and that the teaching about Christ which Epaphras handed down is the only true one. He says they must maintain firmness in the faith, add the upbuilding of love, continually advance in good works,²⁶ and endure their afflictions in patience with thanksgiving.

ιθ κει ^[2:8] See to it that no one takes you captive through philosophy and empty deception, according to human tradition, according to the elements of the world, and not according to Christ.

Folio 390r — Colossians 2:9–13

ιθ ερ Throughout this letter, he speaks abundantly against Greeks and Jews, drawing the believers away from both deviations. First, then, he guards against them being robbed through philosophy, saying that philosophy is an empty deception. For it strikes the mind with outward form and persuasive words, yet stands far from the truth. For concepts coming from humans are insufficient concerning God. Because all human comprehensions²⁷—being drawn from visible things and from the elements of the world—are unreliable for comprehending the things that are sought, since the things that are sought are invisible.²⁸

κ κει ^[2:9] Because in him dwells all the fullness of deity bodily.

κ ερ He means that both the Father and the Holy Spirit are in Christ. In order that no one might think the indwelling is merely relational or simply a loose connection, he said σωματικῶς (bodily) instead of οὐσιωδῶς (essentially). He is therefore saying that this one who became a human being is the Son of God, the one who is consubstantial both with him [the Father] and with the Holy Spirit.

κα κει ^[2:10] And you have been filled in him.

κα ερ Since you have become his flesh and members, and you have him as your head, for this reason you are filled with the Holy Spirit.

κβ κει Who is the head of every ruler and authority.

κβ ερ He means: Even if he has become consubstantial with us according to the flesh, that is, in his humanity, nevertheless, he is also the one who exercises authority over human beings.

κγ κει ^[2:11] In whom you were also circumcised with a circumcision made without hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ, ^[2:12] having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. ^[2:13] And you, being dead in trespasses and the uncircumcision of your flesh, he made alive together with him, having forgiven us all our trespasses.

κγ ερ He links the Greek matters with the Jewish ones. He does not cast them out in the same way he did the others, but transcends them and preserves the bodily things within the spiritual things. Therefore, since the primary mark of Judaism involved

Folio 390v — Colossians 2:14–17

circumcision, he says that we who believe in the truth possess the circumcision of Christ and share in these things. And this circumcision does not take place through human handiwork, but through the voluntary putting off of the body—where the earthly life is laid aside for the taking up of the heavenly life, which is given back to us through the resurrection. We already possess this resurrection in potential, by believing in the one who rose on our behalf, and we will also receive the resurrection in actual fact in its proper time.

{κδ}κει ^[2:14] Having wiped out the handwritten document of decrees against us, which was opposed to us, and he has taken it out of the way, having nailed it to the cross. ^[2:15] Having stripped the rulers and authorities, he made a public spectacle of them boldly, triumphing over them in it.

{κδ ερ} Among those who disobeyed God, the imprint left by their evil life is like a written document convicting them of disobedience. But this written decree is wiped away so that it no longer testifies against us, if we approach God δόγματι (by a decree)—that is, with deliberate choice and eagerness. He says, therefore, that it is nailed to the cross of the Lord; that is, it is put to death and made void when the life in which we had the imprint of wickedness (and the testimony against us resulting from it) has been put to death. For the one who put that life to death also put to death the written record against it, as well as the evil powers that cling to fleshly wickedness and, as it were, cover and conceal a person. These powers he stripped off along with the body and hung them on the cross. He himself bore the shame in the eyes of human beings, but he turned it back upon those who crucified him (who are the rulers of this age). Because their source of strength, which is death, was destroyed by being transformed into life, so that he has fallen from his throne because his root and foundation—which is death—has been stripped away.

{κε κει} ^[2:16] Therefore let no one judge you in food, or in drink, or regarding a festival or a new moon or sabbaths, ^[2:17] which are a shadow of the things to come, but the body is of Christ.

{κε ερ} He means: “You have been set free from the regulations concerning bodies.” For all these things

Folio 391r — Colossians 2:18–23

are typological shadows of coming things, when, possessing true purity and celebrating the true festival, we will stand before God.

κς κει ^[2:18] Let no one disqualify you, taking pleasure in false humility and the worship of angels, entering into things he has not seen, vainly puffed up by his fleshly mind, ^[2:19] and not holding fast to the head, from whom the entire body, being supplied and knit together through the joints and ligaments, grows with the growth of God.

κς ερ He says: Do not let anyone give you laws anymore according to the lowly legislation that exists under angels who act as guardians and administrators, humbling you in fleshly matters. For the guardians of the letter who hold fast to this legislation boast in vain about their wisdom. They do not hold fast to the head, who is Christ, from whom the entire body of the church grows with the growth that God has given it to grow, through its joints and ligaments.²⁹ And by συναφὰς … καὶ συνδέσμους (joints and ligaments) he means those who preach the word of the church. For through them the church is united to Christ and is built up with a beautiful building.³⁰

κζ κει ^[2:20] If you died³¹ with Christ from the elements of the world, why, as though living in the world, do you submit to decrees: ^[2:21] “Do not handle, do not taste, do not touch” ^[2:22] (all of which lead to corruption through use)…

κζ ερ He says: If you have died to this life and to everything visible and fleshly—for he signifies the present life by the στοιχείων (elements)—if, therefore, you have died to this age, why do you busy yourselves with it again, busying yourselves with foods and such things? For he says that these things are given for the stomach and result in corruption.

κη κει …according to the commandments and teachings of humans? ^[2:23] These things indeed have an appearance of wisdom in self-made religion and false humility and severe treatment of the body, but are of no value against the indulgence of the flesh.

κη ερ By ἐντολὰς ἀ̅ν̅ω̅ν̅ (commandments of humans) he means the mythical teachings of the Jews, or he means those fleshly commandments that possess nothing spiritual. For the phrase οὐ κατὰ θ̅ν̅ (not according to God) makes this clear. And by ἀφειδίαν … σώματος (severity to the body) he means circumcision.

Folio 391v — Colossians 3:1–9

Chapter 3

κθ κει ^[3:1] Therefore, if you have been raised with Christ, seek the things above, where Christ is seated at the right hand of God. ^[3:2] Set your minds on the things above, not on the things on the earth. ^[3:3] For you died, and your life has been hidden with Christ in God. ^[3:4] Whenever Christ, our life, appears, then you also will appear with him in glory.

κθ ερ He means: Since, therefore, you have risen into another life, the heavenly one, become superior to all earthly regulations. For it is not possible to have your life in one place, yet maintain the legislation of a life located somewhere else. Rather, let the things concerning the body remain inactive, as though we were dead, but let the spiritual things be active, insofar as you are alive. And let the body await the life that will also be given to it, whenever Christ, the provider of our life, appears. He has this life in his own body, and he will share it with ours as well, whenever our bodies also must be brought forward into life—the glorious life, the blessed life, the life which properly belongs to Christ and to which we also are being conformed.

λ κει ^[3:5] Put to death, therefore, your members that are on the earth: sexual immorality, impurity, passion, evil desire, and greed, which is idolatry, ^[3:6] on account of which the wrath of God is coming upon the sons of disobedience, ^[3:7] in which you also once walked, when you lived in them. ^[3:8] But now you yourselves also put them all away: wrath, anger, malice, slander, abusive speech from your mouth. ^[3:9] Do not lie to one another. ※

※ TO ONE ANOTHER ※³²

λ ερ Paul’s exhortation introduces a state of deadness toward the worldly, utterly corrupted life, and introduces in its place the heavenly and spiritual life. He commands them to put to death the members that are on the earth, in order that he might leave life for our spirit according to our citizenship in the Holy Spirit. And he demonstrates that the putting to death of this life is necessary by explaining its defilement. He does this so that we might not suppose that life in the body is evil in itself, just as the Greeks think it is, but rather that he means the perversion of life in pleasures, among which are forms of sexual immorality and whatever other manifestations of wickedness there are. He names impurity, licentiousness, passion, and evil desire. He also adds greed,

Folio 392r — Colossians 3:9–18

because greed is a consequence of pleasures, since pleasures constantly seek an influx of money. He calls greed idolatry because, having abandoned their service to God, they serve money instead of God. Persuading them, therefore, not to spend their time in such things, he says that the wrath of God comes upon the disobedient because of them. Thus, he says it is not right for the very people who have escaped this wrath to spend their time in these works—the same works in which you formerly spent your time, when you lived this life that he now advises you to put away.

λα κει Having stripped off the old humanity with its practices…

λα ερ Speaking generally in summary, he says that a transformation of old habits must take place. For by ἄ̅ν̅ο̅ν̅ … παλαιὸν (old humanity) he means the old way of life that came about as a result of the fall.

λβ κει ^[3:10] …and having put on the new, which is being renewed in knowledge according to the image of the one who created him, ^[3:11] where there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, free, but Christ is all and in all. ^[3:12] Put on therefore, as God’s elect, holy and beloved, hearts of compassion, kindness, humility, gentleness, patience, ^[3:13] bearing with one another and forgiving each other, if anyone has a complaint against anyone; just as Christ forgave you, so you also must do. ^[3:14] And over all these things put on love, which is the bond of perfection.

λβ ερ Just as he calls the wickedness that entered into us from the fall the παλαιὸν ἄ̅ν̅ο̅ν̅ (old humanity), so he calls the way of life according to Christ the καινὸν (new), so that all might be imitators of Christ, inasmuch as this applies in the Jew and the Greek and the barbarian and the slave—all of whom he desires to become likenesses of himself.

λγ κει ^[3:15] And let the peace of God rule in your hearts, to which indeed you were called in one body; and be thankful. ^[3:16] Let the word of Christ dwell in you richly, in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. ^[3:17] And whatever you do in word or deed, do everything in the name of the Lord Jesus, giving thanks to God and the Father through him. ^[3:18] Wives…

Folio 392v — Colossians 3:18–4:10

…submit to your own husbands, as is fitting in the Lord. ^[3:19] Husbands, love your wives, and do not be bitter toward them. ^[3:20] Children, obey your parents in all things, for this is well-pleasing in the Lord. ^[3:21] Fathers, do not provoke your children, lest they become discouraged. ^[3:22] Slaves, obey your earthly masters in all things, not with eye-service as people-pleasers, but in simplicity of heart, fearing God. ^[3:23] And whatever you do, work from the soul, as for the Lord and not for humans, ^[3:24] knowing that from the Lord you will receive³³ the reward of the inheritance; for you serve the Lord Christ. ^[3:25] But the one who does wrong will be paid back for the wrong he did, and there is no partiality. ^[4:1] Masters, provide what is just and equal to your slaves, knowing that you also have a Master in heaven. ^[4:2] Devote yourselves to prayer, being watchful in it with thanksgiving, ^[4:3] praying at the same time also for us, that God may open to us a door for the word, to speak the mystery of Christ, on account of which I am also bound, ^[4:4] that I may make it manifest, as I ought to speak. ^[4:5] Walk in wisdom toward outsiders…

{λγ ερ} He says that peace should be from the heart and should rule from the heart, and not be carried out merely by the deceit of words that only appear peaceful. For the unity of the one body demands the union that comes through peace—the body into which we all have been taken up in potential, which is the body of Christ.³⁴

{λδ κει}…making the most of the time. ^[4:6] Let your speech always be with grace, seasoned with salt, so that you may know how you ought to answer each person. ^[4:7] Tychicus will make all my circumstances known to you…

{λδ ερ} He wants our interactions with unbelievers to be friendly, extending to the level of common friendship. For as long as we are with such people, we must be with them peacefully, since after this there is the dwelling alone in hope…

{λε κει} Tychicus, the beloved brother and faithful minister and fellow servant in the Lord, ^[4:8] whom I sent to you for this very purpose, that you may know our circumstances and that he may encourage your hearts, ^[4:9] along with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything going on here. ^[4:10] He greets you…³⁵

Folio 393r — Colossians 4:10–16

λε ερ This man is an Asian who left his homeland and followed the apostle. For this reason, Paul also calls him an ἀγαπητὸν ἀδελφὸν (beloved brother) and a πιστὸν διάκονον (faithful minister) and a σύνδουλον ἐν κ̅ω̅ (fellow servant in the Lord), showing that he had obtained the grace of teaching by sending him from Rome for the encouragement of the churches. He sends him along with Onesimus, who is a citizen of Colossae and is sent specifically to the Jews.

λϛ κει Aristarchus my fellow prisoner, and Mark the cousin…³⁶

λϛ ερ This is the man from Thessalonica who set out together with Paul. Therefore, since he also went out with him as a prisoner (since Paul was a captive among the Gentiles), he calls him a συναιχμάλωτον (fellow prisoner).

λζ κει …of Barnabas, concerning whom you received instructions (if he comes to you, welcome him), ^[4:11] and Jesus who is called Justus. Those who are of the circumcision, these are my only fellow workers for the kingdom of God, who have been a comfort to me.

λζ ερ The kinship with Barnabas also commends this man named Mark, for Barnabas was more well-known. Then he adds Jesus who is called Justus. Perhaps the believers called him by this surname out of reverence for the name of the Savior.³⁷ Since these men were from the circumcision, he says they are a comfort to him because of the ruin of his kinsmen. For to one who mourns over those who are lost, those who are being saved are a consolation.

λη κει ^[4:12] Epaphras, who is one of you, a servant of Christ, greets you, always struggling on your behalf in his prayers, that you may stand mature and fully assured in all the will of God. ^[4:13] For I bear witness to him that he has great zeal on your behalf, and for those in Laodicea and for those in Hierapolis. ^[4:14] Luke the beloved physician greets you, as does Demas. ^[4:15] Greet the brothers in Laodicea, and Nympha…

λη ερ For both kinship by birth and kinship by homeland achieve something; and so too does kinship according to teaching. And all these things were true of Epaphroditus in relation to the Colossians. Therefore, Paul points out his eagerness in prayers when giving this account about them.

λθ κει …and the church in her house. ^[4:16] And when the letter is read among you, see that it is also read in the church of the Laodiceans…

Folio 393v — Colossians 4:16–18

{λθ ερ} He urges them to practice the works of godliness even in their homes, calling these homes ἐκκλησίας (churches) as well.

{μ κει} …and that you also read the one from Laodicea.

{μ ερ} He is referring to the First Letter to Timothy. Some say that this was not a letter sent by Paul to them—since he does not say “the letter to the Laodiceans,” but rather the letter written by them from Laodicea to Paul.

{μα κει} ^[4:17] And say to Archippus, “See to the ministry which you received in the Lord, that you fulfill it.” ^[4:18] The greeting is by my own hand—Paul.

{μα ερ} He reminds this man, who has been appointed to some administrative responsibility, to fulfill his assignment. And he specifies that this is ἐν κ̅ω̅ (in the Lord), so that nothing—neither great nor small—would be done in any other way, except according to God.

{μβ κει} Remember my chains.

{μβ ερ} He is not ashamed of his chains, but even rejoices in them, and he considers himself worthy of remembrance because of them.

{μγ κει} Grace be with you. Amen.

{μγ ερ} For he knows that he will remind them that it is through this grace that the human race has been saved.

Colophon

WRITTEN TO THE COLOSSIANS FROM ROME THROUGH TYCHICUS AND ONESIMUS.
208 LINES.

Notes

¹ κει (short for keimenon, meaning “the text”) appears next to biblical passages. Note that enumeration does not begin until after the first three sections. These three text and interpretation sections use other sigla.

² ερ (short for ermeneia, meaning “interpretation”) appears next to the commentary

³ Migne has πλείονος here.

⁴ Suffix omission for τελείαν. Volk incorrectly reads as τελιτην here (434).

⁵ εἲς (εἰς) appears with a continuous-reading grave accent instead of the expected proclitic lack of accent.

⁶ Volk incorrectly lists αὐτοῦ as the variant reading for GA 2110 here.

⁷ Migne has μήτε πιστεύειν τοῖς ἐν περιτομῇ, omiting the μὴν. GA 0150 has μήτε τοῖς ἐν περιτομῇ πιστεύειν. Volk does not include any mention of textual variants here.

⁸ Minge has Κολοσσαῖς here.

⁹ Migne elides to Παρ’ here. Future instances of elision in Migne will not be noted going forward.

¹⁰ Migne regularly omits the moveable nu. Here he reads, ὅς ἐστι. Volk reads the same and does not consistently identify textual variance on this feature. The moveable nu difference between this transcript and Migne/Volk will not be noted going forward.

¹¹ Note the omission of marginalia on this folio. The omission is due to the binding of the manuscript rather than a scribal omission as numeration proceeds assuming its presence on the next folio.

¹² The scribe spells εἰδέναι phonetically as ἰδέναι. Both Vok and Migne smooth-out this spelling change to εἰδέναι. The scribe for 2110 intentionally places a diaeresis over the initial ι, indicating vowel separation from the concluding ε of ὥστε. The spelling/orthographic variant infinitive of οἶδα which drops the prothetic ε is worthy of note in terms of scribal habits but does not affect the translation of the text.

¹³ Minge omits τῆ.

¹⁴ Minge inserts the article αἱ.

¹⁵ Volk has δύνασθαι without any variant notes.

¹⁶ Migne has ὑμᾶς here.

¹⁷ Note the reappearance of marginalia on this folio.

¹⁸ The scribal error of λουτροῦ (“of a washing/bath”) is a misspelling of λύτρου (“of a ransom”).

¹⁹ Migne reads οἷόν τε. Volk notes the variant reading. The scribal error in 2110 is likely due either to a visual confusion between τε and — ται or due to the idiomatic similarity between the two (i.e., possibility/supposition).

²⁰ Migne inserts ἐστι after ὅτι, reading ἵνα καὶ ὅτι ἐστι Θεὸς, ἐπιδείξῃ.

²¹ Minge omits ΤΟΥ͂ ϹΏΜΑΤΟϹ here.

²² Migne has the indicative ἔκτισται here.

²³ One of the larger textual variants occurs here. Volk includes Ὅπερ εἶπεν ἐν τῇ πρὸς Ἐφεσίους here in his main text, indicating variant omissions in his A and B (GA 2110 and GA 0150, respectively). The text likely comes from Volk’s C (GA 018).

²⁴ Minge and Volk have ἀνεστοιχείωσε without any noted variants. This variant itacism with a moveable ν likely was normalized for their purposes.

²⁵ Double punctus delimits the transition from chapter 1 to chapter 2.

²⁶ Volk and Minge indicate ἀργῶς here for this manuscript, but the manuscript more clearly has it misspelled as ἄργος. The character width and lack of duplication indicate a “ο” rather than a “ω” in this instance.

²⁷ Migne has πᾶσαι αἱ. This error is likely a transcription error where the -αι suffix was reduplicated as an article.

²⁸ Spacing of about 5 letters appear within this word.

²⁹ Migne omits the prefix here and reads the words as χορηγοῦν.

³⁰ Omitted in Minge.

³¹ Minge has ὑμῶν.

³² The scribe uses the ※ symbol as a reference mark (similar to a modern asterisk) to link a point in the text to a marginal supplement. At the end of the line, the scribe realized they had omitted the phrase ΕΙϹ ἈΛΛΉΛΟΥϹ (to one another) from the end of the biblical lemma (Col 3:9). They placed a ※ after ΨΕΎΔΕϹΘΕ and added the missing words in the left margin, also preceded and concluded by a ※.

³³ Volk mistakenly reads this as κομιεῖται and other witnesses as κομίσεται. The text unambiguously reads ΚΟΜΙΕΙ͂ΤΕ.

³⁴ This section of the scholion is characterized by a significant decline in grammatical and orthographical precision. The most glaring error is the misspelling of εἰρήνης (peace) as ερηνης (desolate/deserted). Furthermore, the syntax collapses into a “solecism” where the scribe follows the accusative ενωσιν (union) with the nominative ενοτης (unity), creating a nonsensical grammatical relationship. Regarding the handwriting, there is a perceptible shift in the “ductus” (the speed and rhythm of the pen) in this section compared to the earlier folios. Although the script remains a standard Byzantine minuscule, the hand here appears more hurried and “spiky.” The ligatures, particularly the μη in ερημησ and the εν in ενωσιν, are more elongated and needle-like than the more rounded, poised lettering seen in the opening of the epistle. The descenders (like the tails of the rho and phi) are thinner and more erratic. This suggests that this portion may have been penned by a different scribe—perhaps a less-experienced assistant—or by the original scribe working under significant haste or fatigue, which would also explain the sharp increase in textual blunders.

³⁵ The lemma is delimited such that the greeting to Aristarchus is disconnected and drawn into the previous context.

³⁶ The phrase <<ΚΑῚ ΜΆΡΚΟϹ Ὁ ἈΝΕΨΙΌϹ ·>> is appended to the lemma here in λϛ κει and removed from its natural position in λζ κει. According to Volk, this delimitation also occurs in 0150. In spite of this lemma positioning, the discussion of Mark occurs in the interpretation under λζ ερ. The disconnect between the lemma and the interpretation in this case may weigh against the idea that the commentary has shaped many/most of the textual variants present in the lemmas of 2110. Migne moves the appended phrase down to the following lemma while also dropping the article. His reading is: “Καὶ Μᾶρκος ἀνεψιὸς Βαρνάβα, περὶ…”

³⁷ Both Minge and Volk lack the article here. No variant reading listed.

Greek Text (Migne, PG 95) — Colossians 1–2

Source Link: https://play.google.com/books/reader?id=KnZrRJFaYjgC&pg=GBS.PA439&hl=en

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ΕΙΣ ΕΠΙΣΤΟΛΗΝ ΠΡΟΣ ΚΟΛΟΣΣΑΕΙΣ.

ΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.

« Παῦλος, ἀπόστολος Χριστοῦ Ἰησοῦ, διὰ θελήματος Θεοῦ, καὶ Τιμόθεος ὁ ἀδελφός. »

Γράφει τὴν ἐπιστολὴν ἀνδράσι{ν⁰¹⁵⁰} παραλαβοῦσι μὲν τοῦ Εὐαγγελίου τὸν λόγον παρὰ Ἐπαφρᾶ, δεομένοις δὲ τῆς πλείονος γνώσεως· οὐ γὰρ εἶχον τελείαν { τὴν⁰¹⁵⁰} γνῶσιν. Διὸ καὶ δογμάτων βαθυτέρων ἅπτεται, καὶ εἰς αὐτὸ τὸ τῆς οἰκονομίας αὐτοὺς {εἰσάγει^M / ἀνάγει⁰¹⁵⁰} πέλαγος, καὶ ἐπεύχεται τελειωθῆναι ταύτῃ τῇ γνώσει. Οὐ μόνον δὲ, ἀλλὰ καὶ παραινεῖ μὴ ἀπάγεσθαι, μήτε τοῖς ἐξ Ἑλληνικῆς ἀπάτης ἀποσυλῶσιν αὐτοὺς τῆς ἀληθείας, {μήτε πιστεύειν τοῖς ἐν περιτομῇ^M / μήτε τοῖς ἐν περιτομῇ πιστεύειν⁰¹⁵⁰}. Ἀμφότεροι γὰρ ἔξω τοῦ κατὰ Θεὸν μυστηρίου εἰσίν. Ἔτι γε μὴν καὶ τὸν ἠθικὸν αὐτοῖς συνάπτει λόγον, ὁποίους εἶναι δεῖ τοὺς κατὰ Χριστὸν ζῶντας, διδάσκων αὐτούς.

« Τοῖς ἐν Κολοσσαῖς. »

Ἡ πόλις τῆς Φρυγίας

« Ἁγίοις καὶ πιστοῖς ἀδελφοῖς ἐν Χριστῷ. Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ. »

Πιστοὶ, οὐ διὰ τὸ πιστεύειν μόνον καλούμεθα, ἀλλὰ καὶ διὰ τὸ πιστευθῆναι τοῦ Θεοῦ μυστήρια.

« Εὐχαριστοῦμεν τῷ Θεῷ καὶ Πατρὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, πάντοτε περὶ ὑμῶν προσευχόμενοι, ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ, καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς. »

Εὐχαριστίαν ὑπὲρ αὐτῶν ἀναφέρειν φησὶ διὰ δύο ταῦτα, διά τε τὴν ὀρθὴν εἰς Χριστὸν πίστιν, καὶ τὴν ἀγάπην τὴν εἰς τοὺς ἁγίους.

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« Ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ Εὐαγγελίου τοῦ παρόντος εἰς ὑμᾶς. »

Παρ’ Ἐπαφρᾶ δηλονότι.

« Καθὼς καὶ ἐν παντὶ τῷ κόσμῳ, καὶ ἔστι καρποφορούμενον, καθὼς καὶ ἐν ὑμῖν, ἀφ’ ἧς ἡμέρας ἠκούσατε, καὶ ἐπέγνωτε τὴν χάριν τοῦ Θεοῦ ἐν ἀληθείᾳ, καθὼς καὶ ἐμάθετε ἀπὸ Ἐπαφρᾶ τοῦ ἀγαπητοῦ συνδούλου ἡμῶν, ὅς ἐστι πιστὸς ὑπὲρ ὑμῶν διάκονος τοῦ Χριστοῦ, ὁ καὶ δηλώσας ἡμῖν τὴν ὑμῶν ἀγάπην ἐν Πνεύματι. »

Τὴν δύναμιν τοῦ Εὐαγγελίου λέγει, πρὸς βεβαίωσιν τῶν ἀκουόντων, λέγων αὐτὸ διήκειν διὰ τοῦ κόσμου παντὸς, καρποφορούμενον ἐν ἔργοις, καὶ αὐξανόμενον ταῖς προσθήκαις τῶν πιστευόντων, ὥστε εἰδέναι τοὺς ἀκούοντας, ὅτι καθάπερ ἐν μεγίστῃ πόλει, καταριθμοῦνται δι’ ὅλης τῆς οἰκουμένης αἱ Ἐκκλησίαι.

« Διὰ τοῦτο καὶ ἡμεῖς, ἀφ’ ἧς ἡμέρας ἠκούσαμεν, οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι, ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ, ἐν πάσῃ σοφίᾳ, καὶ συνέσει πνευματικῇ. »

Ἄξια σπουδῆς, φησὶν, ἐμοὶ τὰ καθ’ ὑμᾶς. Διὸ καὶ ἀδιαλείπτως προσεύχομαι αἰτούμενος τὸ σοφίας δῶρον, ἵνα δι’ αὐτοῦ μάθητε πῶς ἠθέλησεν ὁ Θεὸς τὸν κόσμον εἰς οἰκείωσιν τὴν ἑαυτοῦ ἀγαγεῖν, καὶ τίνι τρόπῳ τὰ τῆς οἰκειώσεως γενέσθαι δυνατὸν ἦν. Τοῦ μὲν νόμου συνάπτειν Θεῷ μὴ ἰσχύοντος, Χριστοῦ καὶ μόνου συνάπτοντος, ὅτι αὐτὸς δικαιοσύνης τῆς ὑπὲρ ἀνθρώπων πληρωτὴς γενόμενος, τὸ πληρωθὲν ἐφ’ ἑαυτοῦ χαρίζεται τοῖς πιστεύουσιν.

« Περιπατῆσαι ὑμᾶς ἀξίως τοῦ Κυρίου, εἰς πᾶσαν ἀρέσκειαν, ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες, καὶ αὐξανόμενοι εἰς τὴν ἐπίγνωσιν τοῦ Θεοῦ, ἐν πάσῃ δυνάμει κατὰ τὸ κράτος τῆς δόξης αὐτοῦ, εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν μετὰ χαρᾶς. »

Αὕτη γὰρ σοφία πνευματικὴ, ἐξ ἧς ὁ ὑγιὴς καὶ πνευματικὸς βίος. Ἐπιτείνει γὰρ τὴν προθυμίαν τῶν ἀγαθῶν ἔργων ἡ σύνεσις.

« Εὐχαριστοῦντες τῷ Θεῷ, τῷ ἱκανώσαντι ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί· ὃς ἐῤῥύσατο ἡμᾶς. »

Πατέρα ἡμῶν λέγει τὸν Θεὸν, κατὰ τὴν δοθεῖσαν ἡμῖν διὰ τῆς εἰς τὸν Μονογενῆ πίστεως υἱοθεσίαν· Ὅσοι γὰρ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι.

« Ἐκ τῆς ἐξουσίας τοῦ σκότους, μετέστησεν εἰς τὴν βασιλείαν τοῦ Υἱοῦ τῆς ἀγάπης αὐτοῦ, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν. »

Σκότος, ἡ ἐξουσία τοῦ διαβόλου, καὶ ἐν σκότῳ τὸ δύνασθαι ἔχει, καθάπερ ὁ κλέπτης ἐν νυκτί· οἷς δὲ μὴ παρέστη τὸ κακίας σκότος, κατὰ τούτων οὐκ

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ἰσχύει διάβολος. Οἱ δὲ τὴν ἐξουσίαν ταύτην ἀποφυγόντες, ὑπὸ τὴν βασιλείαν καθίστανται τοῦ Υἱοῦ, δι’ οὗ ἐπανατρέχομεν ἐπὶ τὴν τοῦ Πατρὸς βασιλείαν. Ἐπειδὴ δὲ τῆς κατὰ σάρκα οἰκονομίας τὰ λεγόμενα, διὰ τοῦτο λέγεται Υἱὸς τῆς ἀγάπης τοῦ Πατρὸς, ἀντὶ ἀνθρώπων καὶ ὑπὲρ ἀνθρώπων ἀγαπηθεὶς, κατὰ τὴν ἐν ἀνθρώποις λειτουργικὴν ἐνέργειαν· καὶ κατὰ τὴν τοῦ δούλου μορφὴν πληρώσας τὰ ὑπὸ κόσμου ἐλλειπόμενα. Καὶ διὰ τοῦ αἵματος αὐτοῦ λέγει τὴν ἀπολύτρωσιν. Λύτρου γὰρ λόγῳ δέδοται τὸ αἷμα τοῦ Κυρίου, ἐξάγον τοὺς ὑπὸ θανάτου αἰχμαλώτους εἰς ζωήν· ὅτι οὐχ ἑτέρως οἷόν τε ἦν ἐπαναχθῆναι τοὺς ὑπὸ τὴν τοῦ θανάτου βασιλείαν, ἢ διὰ τοῦ κοινωνήσαντος ἡμῖν θανάτῳ, καὶ ὁδηγοῦντος ἡμᾶς ζωήν.

« Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου. »

Ἡ τῆς χάριτος ἐξήγησις εἰς τὴν θεολογίαν ἀνατρέχει. Ἀπὸ γὰρ τῆς ἐνεργείας τῆς ἐν τῇ παρουσίᾳ γινώσκομεν τὴν τοῦ Θεοῦ οὐσίαν τὴν πρὸ τῆς παρουσίας. Θεοῦ γὰρ ἔργον, τὸ σβέσαι θάνατον, καὶ ζωὴν ἀντικαταστῆσαι, καὶ τὸν κόσμον εἰς Θεὸν ἐπαναγαγεῖν. Διὰ τοῦτο λέγει· Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, ἵνα καὶ ὅτι ἐστι Θεὸς, ἐπιδείξῃ, καὶ ὅτι οὐχὶ ὁ Πατὴρ αὐτὸς, ἀλλ’ εἰκὼν τοῦ Πατρὸς, ταυτότητα ἔχων πρὸς αὐτὸν, οὐκ αὐτὸς ὢν ἐκεῖνος.

« Πρωτότοκος πάσης κτίσεως, ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς, καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε Θρόνοι, εἴτε Κυριότητες, εἴτε Ἀρχαὶ, εἴτε Ἐξουσίαι· τὰ πάντα δι’ αὐτοῦ, καὶ εἰς αὐτὸν ἔκτισται, καὶ οὗτός ἐστι πρὸ πάντων. »

Ὅρα πῶς καὶ τὴν ἐκ Πατρὸς αὐτοῦ προαιώνιον κηρύττει γέννησιν, καὶ τῶν κτισμάτων αὐτὸν χωρίζει, τῷ λέγειν, ἐν αὐτῷ ἐκτίσθη τὰ πάντα. Εἰ δὲ ἀδελφότης ἦν υἱῶν δευτέρων ἐπὶ τῷ πρώτῳ γενομένων, οὐκ ἂν ἐν αὐτῷ ἔλεγεν αὐτὰ ἐκτίσθαι. Τῇ γὰρ σοφίᾳ πάντα ἐποίησεν ὁ Πατὴρ, Χριστὸς δὲ ἐστι Θεοῦ δύναμις καὶ σοφία.

« Καὶ τὰ πάντα ἐν αὐτῷ συνέστηκε, καὶ αὐτός ἐστιν ἡ κεφαλὴ τῆς Ἐκκλησίας, ὅς ἐστιν ἀρχὴ πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων. »

Καὶ ἐν αὐτῷ, ἔκτισται, φησὶ, τὰ πάντα, καὶ αὐτῷ συνέστηκεν, καὶ αὐτός ἐστι κεφαλὴ, καὶ ἀμφότερα συνάγει, τά τε τῆς θεολογίας, καὶ τὰ τῆς κενώσεως. Αὐτὸς γὰρ, φησὶν, ἐστὶν ὁ πρὸ αἰώνων γεννηθεὶς, ὁ καὶ πρωτότοκος ἐκ τῶν νεκρῶν· Πρωτεύειν δὲ αὐτὸν λέγει, οὐχ ὡς τὸ πρωτεύειν προλαβόντα, ἀλλ’ ὡς δόξαν ἡμῖν τοῦ πρωτεύεσθαι ὑπ’ αὐτοῦ χαριζόμενον. Οὕτω γὰρ καὶ διαμένειν ἔμελλε τὰ ποιήματα, ἐξαρτηθέντα τοῦ δημιουργοῦ καὶ ἀποπεφευγότα τὴν φθοράν, ἣν ὑπέμεινεν ἐν τῷ τὴν διάῤῥηξιν εἰς φθορὰν μεταβάλλειν ὅπερ εἶπεν ἐν τῇ πρὸς Ἐφεσίους.

« Ὅτι ἐν αὐτῷ ηὐδόκησε πᾶν τὸ πλήρωμα κατοι-

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κῆσαι, καὶ δι’ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτὸν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ δι’ αὐτοῦ, εἴτε τὰ ἐπὶ τῆς γῆς, εἴτε τὰ ἐν τοῖς οὐρανοῖς. »

Ὅτι ἐν αὐτῷ ηὐδόκησεν ἀνακεφαλαιώσασθαι τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς, καὶ τὰ ἐπὶ τῆς γῆς, οὕτω καὶ ἐνταῦθα πάλιν λέγει δι’ ἑτέρων λέξεων. Ὁ γὰρ θάνατος τοῦ Χριστοῦ, καὶ τὸν ἄνθρωπον ἀνέσωσεν, καὶ ἀνεστοίχείωσε, καὶ τοὺς ἀγγέλους εἰς τὴν ἀρχαίαν ἤγαγε χαρὰν σωζομένων ἀνθρώπων, καὶ συνῆψε τὰ κάτω τοῖς ἄνω· καὶ τοῦτό ἐστι τὸ, ἀποκαταλλάξαι τὰ πάντα. Ἐποίησε γὰρ εἰρήνην, καὶ τὴν ἔχθραν ἦρεν ἐκ τοῦ μέσου. Διὸ καὶ ἔλεγον οἱ ἄγγελοι, Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη.

« Καὶ ὑμᾶς ποτὲ ὄντας ἀπηλλοτριωμένους καὶ ἐχθροὺς τῇ διανοίᾳ, ἐν τοῖς ἔργοις τοῖς πονηροῖς, νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους, καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ. »

Ἐχθροὶ ἦσαν τῇ διανοίᾳ οἱ κεχωρισμένοι τοῦ Ἰσραὴλ διὰ τὸ ἐν ἔργοις εἶναι πονηροῖς. Τὴν μὲν προϋπάρχουσαν ἔχθραν, διὰ τὴν κακίαν καὶ ἀνομίαν εἰς φιλίαν ἐληλυθέναι φησὶ, διὰ τὸ νεκρωθῆναι τὸν τῆς σαρκὸς βίον, τὸν ἐν ἡμῖν μὲν ἐῤῥυπωμένον, ἐν Χριστῷ δὲ καθαρὸν, δοθέντα δὲ ὅμως εἰς νέκρωσιν ὑπὲρ τοῦ τὴν ἐν τῷ βίῳ τούτῳ παρ’ ἡμῖν κεκρατηκυῖαν ἁμαρτίαν ἐκ βάθρων ἀναιρεθῆναι, ὥστε ἡμᾶς καθ’ ἑτέραν ζωὴν τὴν ἐκ νεκρῶν παραστῆναι Θεῷ, μηκέτι ἐνόχους τοῖς ἐγκλήμασι τῆς προτέρας ζωῆς, ὅσοι δηλαδὴ συμμορφούμεθα τῷ θανάτῳ καὶ τῇ ἀναστάσει τοῦ Χριστοῦ.

« Εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι, καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ Εὐαγγελίου, οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ τῇ κτίσει τῇ ὑπὸ τὸν οὐρανὸν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος. »

Ἐπειδὴ ἀκοῇ τὰ κατ’ αὐτοὺς οἶδεν, ἀμφιβόλως εἴρηκεν, Εἴ γε ἐπιμένετε. Δηλονότι τῆς πίστεως ἡ ἐπιμονὴ βεβαιοῖ τὴν πρὸς Θεὸν οἰκείωσιν.

« Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν. »

Ἐναγώνιον τὸ ἔργον τοῦ Ἀποστόλου. Καὶ ἐπειδὴ περὶ τὸ ἔργον ἐστὶ πρόθυμος, χαίρει καὶ ἐν τοῖς ἀγωνίσμασιν οἷς ἀγωνίζεται ὑπὲρ τῆς Ἐκκλησίας.

« Καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ Ἐκκλησία· ἧς ἐγενόμην ἐγὼ διάκονος κατὰ τὴν οἰκονομίαν τοῦ Θεοῦ, τὴν δοθεῖσάν μοι εἰς ὑμᾶς. »

Τουτέστι τῆς Ἐκκλησίας· καθὸ γὰρ αὐτοῦ ἡ Ἐκκλησία.

Πληρῶσαι τὸν λόγον τοῦ Θεοῦ, τὸ μυστήριον τὸ

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ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων, καὶ ἀπὸ τῶν γενεῶν· νυνὶ δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, οἷς ἠθέλησεν ὁ Θεὸς γνωρίσαι, τίς ὁ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅς ἐστι Χριστὸς, ἐν ὑμῖν ἡ ἐλπὶς τῆς δόξης, ὃν ἡμεῖς καταγγέλλομεν, νουθετοῦντες πάντα ἄνθρωπον, καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ Ἰησοῦ, εἰς ὃ καὶ κοπιῶ ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ, τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει. »

ΚΕΦΑΛ. Β.

« Θέλω δὲ ὑμᾶς εἰδέναι ἡλίκον ἀγῶνα ἔχω περὶ ὑμῶν καὶ τῶν ἐν Λαοδικείᾳ, καὶ ὅσοι οὐχ ἑωράκασι τὸ πρόσωπόν μου ἐν σαρκὶ, ἵνα πληρωθῶσιν αἱ καρδίαι αὐτῶν συμβιβασθέντων ἐν ἀγάπῃ, καὶ εἰς πάντα πλοῦτον τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ Θεοῦ, καὶ Πατρὸς, καὶ τοῦ Χριστοῦ, ἐν ᾧ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας, καὶ τῆς γνώσεως ἀπόκρυφοι. »

Ἡ διακονία τοῦ Ἀποστόλου ἐστὶν ἐν τῇ {τοῦ⁰¹⁵⁰} λόγου διδασκαλίᾳ. Ὁ δὲ λόγος ἐστὶ περὶ τῆς τοῦ κόσμου σωτηρίας, τῆς πάλαι μὲν ἐξ ἀϊδίου παρὰ Θεῷ {βεβουλευμένης^M / κεκρυμμένης⁰¹⁵⁰}καὶ ὁρισθείσης, ἐμφανῶς δὲ νῦν {καταστησάσης^M / καταστάσης⁰¹⁵⁰}, καὶ γινωσκομένης παρὰ τοῖς ἀξίοις τῆς γνώσεως, οὐ διὰ σοφίας σαρκικῆς, ἀλλὰ διὰ τῆς ἀποκεκρυμμένης ἀεὶ παρὰ Θεῷ, ὑπερκοσμίου {τυγχαινούσης^M / τυγχανούσης⁰¹⁵⁰}, καὶ ἐν Πνεύματι ἁγίῳ κειμένης, ἧς δέονται καὶ οἱ ἐκ τῆς ἀνθρωπίνης σοφίας ἐρχόμενοι, καὶ οἱ ἐκ νόμου, ὅτι μήτε νόμος ἐξέφηνεν {ἀργῶς^M / ἄργος⁰¹⁵⁰} τὸ μυστήριον, μήτε κόσμος κατέλαβεν.

« Τοῦτο δὲ λέγω, ἵνα μή τις ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ. Εἰ γὰρ καὶ τῇ σαρκὶ ἄπειμι, ἀλλὰ τῷ πνεύματι σὺν ὑμῖν εἰμι, χαίρων καὶ βλέπων ὑμῶν τὴν τάξιν, καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως ὑμῶν. »

Διὰ τοῦτο, φησὶν, εἴρηκα τοὺς πάντας θησαυροὺς τῆς σοφίας ἐν Χριστῷ τυγχάνειν, ἵνα μὴ τὴν ἔξωθεν σοφίαν ἐπιζητῆτε. Ἐπειδὴ καὶ οὐ παρὼν ὑμῖν σωματικῶς, πάρειμι πνευματικῶς, καὶ χαίρω ἐπὶ τῇ πίστει, καὶ εὐταξίᾳ τῆς Ἐκκλησίας. Βλέπω δὲ καὶ τὸ ἐνδεὲς ὑμῶν, καὶ τὸ ἐν χρείᾳ τῆς διδασκαλίας. Ἐπὶ γὰρ πίστει γνῶσις ἀναγκαία.

« Ὡς οὖν παρελάβετε τὸν Χριστὸν Ἰησοῦν τὸν Κύριον, ἐν αὐτῷ περιπατεῖτε, ἐῤῥιζωμένοι, καὶ ἐποικοδομούμενοι ἐν αὐτῷ, καὶ βεβαιούμενοι ἐν τῇ πίστει, καθὼς ἐδιδάχθητε περισσεύοντες ἐν αὐτῇ. »

Ἐπειδὴ μήπω διὰ τῆς ἀποστολιμαίου διδασκαλίας οἶδεν αὐτοὺς δυναμένους φθάνειν εἰς τὸ τῆς σοφίας βάθος, πρὸς ἀσφάλειαν παραγγέλματι αὐτοὺς προκαταλαμβάνει, λέγων ἀγαθὴν εἶναι τὴν παράδοσιν ἣν παρειλήφασι, καὶ μόνην ἀληθῆ τὴν περὶ Χριστοῦ διδασκαλίαν, ἣν ὁ Ἐπαφρᾶς παραδέδωκεν, καὶ δεῖν τὸ βέβαιον ἐπὶ τῇ πίστει φυλάξαι, καὶ προσθεῖναι τὴν τῆς ἀγάπης ἐποικοδόμησιν, καὶ προκόπτειν ἐν ἔργοις ἀγαθοῖς ἀεὶ, καὶ τὰ τῶν θλίψεων ἐν ὑπομονῇ μετ’ εὐχαριστίας.

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« Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου, καὶ οὐ κατὰ Χριστόν. »

Πλεονάζει κατὰ ταύτην τὴν ἐπιστολὴν πρὸς Ἕλληνας καὶ Ἰουδαίους διαλεγόμενος, ἑκατέρας ἐκτροπῆς ἀφαιρῶν τοὺς πεπιστευκότας. Πρῶτον μὲν οὖν τὴν ἐκ φιλοσοφίας ἀποσύλησιν φυλάττεται, κενὴν ἀπάτην λέγων εἶναι τὴν φιλοσοφίαν, ὅτι σχήματι καταπλήττει, καὶ πιθανότητι λόγων τῆς ἀληθείας ἀφεστηκυῖα. Οὐ γὰρ ἱκανὰ περὶ Θεοῦ τὰ ἐξ ἀνθρώπων νοήματα, ἐπειδὴ πᾶσαι αἱ ἀνθρώπιναι καταλήψεις ἐκ τῶν ὁρατῶν οὖσαι, καὶ ἐκ τῶν τοῦ κόσμου στοιχείων, οὐκ εἰσὶ βέβαιαι πρὸς τὴν τῶν ζητουμένων κατάληψιν, τῶν ἀοράτων τῶν ζητουμένων.

« Ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. »

Ἐν Χριστῷ, φησὶ, καὶ ὁ Πατήρ ἐστι καὶ τὸ ἅγιον Πνεῦμα. Καὶ ἵνα μή τις νομίσῃ σχετικὴν εἶναι τὴν κατοίκησιν, ἢ συναπτικὴν ἁπλῶς, τούτου χάριν εἶπε, σωματικῶς, ἀντὶ τοῦ, οὐσιωδῶς. Λέγει οὖν, ὡς οὗτος ὁ γενόμενος ἄνθρωπός ἐστιν ὁ Υἱὸς τοῦ Θεοῦ, ὁ ὁμοούσιος αὐτῷ τε καὶ τῷ ἁγίῳ Πνεύματι.

« Καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι. »

Ἐπειδὴ σὰρξ αὐτοῦ καὶ μέλη γεγόνατε, καὶ κεφαλὴν αὐτὸν ἔχετε, τούτου χάριν Πνεύματος ἁγίου ἐστὲ πεπληρωμένοι.

« Ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας. »

Εἰ καὶ ὁμοούσιος, φησὶ, γέγονεν ἡμῖν κατὰ τὴν σάρκα, ἤτοι τὴν ἀνθρωπότητα, ἀλλ’ οὖν καὶ οὗτός ἐστι κατεξουσιάζων τῶν ἀνθρώπων.

« Ἐν ᾧ καὶ περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώματος τῶν ἁμαρτιῶν τῆς σαρκὸς, ἐν τῇ περιτομῇ τοῦ Χριστοῦ, συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ Θεοῦ, τοῦ ἐγείραντος αὐτὸν ἐκ τῶν νεκρῶν. Καὶ ὑμᾶς νεκροὺς ὄντας ἐν τοῖς παραπτώμασι, καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ὑμῖν πάντα τὰ παραπτώματα. »

Ἐπισυνάπτει τοῖς Ἰουδαϊκοῖς τὰ Ἑλληνικὰ, οὐκ ἐκβάλλων αὐτὰ ὥσπερ ἐκεῖνα, ἀλλ’ ὑπεραναβαίνων, καὶ σώζων ἐν τοῖς πνευματικοῖς τὰ σωματικά. Τὸ πρῶτον οὖν γνώρισμα τοῦ Ἰουδαϊσμοῦ τὴν περιτομὴν ἔχων, ἡμᾶς, φησὶ, πιστεύοντας τῇ ἀληθεῖ περιτομῇ Χριστοῦ, καὶ μετέχοντας αὐτῆς· αὕτη δέ ἐστιν οὐ διὰ χειρουργίας ἀνθρωπίνης γινομένη, ἀλλὰ διὰ τῆς τοῦ σώματος ἐκουσίου ἀποδύσεως, τοῦ γηΐνου βίου ἀποτιθεμένου εἰς ἀνάληψιν τοῦ οὐρανίου, τοῦ δι’ ἀναστάσεως ἡμῖν ἀποδιδομένου· ἥντινα ἀνάστασιν ἤδη μὲν ἔχομεν δυνάμει, πιστεύοντες τῷ ὑπὲρ ἡμῶν ἀναστάντι, κομιούμεθα δὲ καὶ ἔργῳ τὴν ἀνάστασιν ἐν τῷ ἰδίῳ καιρῷ.

« Ἐξαλείψας τὸ καθ’ ἡμῶν χειρόγραφον τοῖς δόγμασιν, ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου, προσηλώσας αὐτῷ τῷ σταυρῷ, ἀπεκδυσάμε-

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νος τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ.

Ἐν τοῖς παρακούσασι Θεοῦ, καθάπερ γράμμα ἐστὶ τὴν παρακοὴν ἐλέγχον, ἡ ἐκτύπωσις, ἡ ἐκ τῆς πονηρᾶς ζωῆς. Τὸ διάγραμμα τοῦτο ἐξαλείφεται, ὡς μηκέτι καταμαρτυρεῖν ἡμῶν, ἐὰν δόγματι θείῳ προσίωμεν, τουτέστι προαιρέσει καὶ σπουδῇ. Προσηλοῦται οὖν, φησὶ, τῷ σταυρῷ τοῦ Κυρίου, τουτέστι νενέκρωται καὶ ἠκύρωται, τῆς ζωῆς νεκρωθείσης, ἐν ᾗ τὴν τύπωσιν εἴχομεν τῆς πονηρίας, καὶ τῆς ἐξ αὐτῆς καταμαρτυρίας. Ὁ γὰρ νεκρώσας τὴν ζωὴν, ἐνέκρωσε τὸ κατ’ αὐτῆς χειρόγραφον, καὶ τὰς πονηρὰς ἐξουσίας τὰς περιπεφυκυίας τῇ κακίᾳ τῇ σαρκικῇ, καὶ οἱονεὶ σκεπούσας καὶ καλυπτούσας τὸν ἄνθρωπον, συναπεκδύσατο τῷ σώματι, συνεκρέμασε, βαστάζων μὲν αἰσχύνην αὐτὸς, τὴν ἐν ἀνθρώπων ὀφθαλμοῖς, περιτρέπων δὲ αὐτὴν εἰς τοὺς σταυροῦντας τοῦ αἰῶνος τούτου ἄρχοντας ὄντας· ὅτι τὸ ἰσχυρὸν αὐτῶν, ὁ θάνατος ἀνῃρέθη μεταπεσὼν εἰς ζωὴν, ὥστε ἐκπεπτωκέναι τοῦ θρόνου, διὰ τὸ τὴν ῥίζωσιν, καὶ τὴν ὑποβάθραν αὐτοῦ περιῃρῆσθαι, ἥτις ἐστὶν ὁ θάνατος.

« Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει, ἢ ἐν πόσει, ἢ ἐν μέρει ἑορτῆς, ἢ Νουμηνίας, ἢ Σαββάτων, ἅ ἐστι σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα Χριστοῦ. »

Ἀπηλλάγητε, φησὶ, τῶν περὶ σωμάτων νομοτεθημάτων. Ταῦτα γὰρ πάντα τυπικαὶ σκιαὶ μελλόντων, ὅτε τὴν ὄντως ἔχοντες καθρότητα, καὶ τὴν ἀληθῆ ἑορτάζοντες ἑορτὴν, Θεῷ παραστησόμεθα.

« Μηδεὶς ὑμᾶς καταβραβευέτω, θέλων ἐν ταπεινοφροσύνῃ, καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ μὴ ἑώρακεν ἐμβατεύων, εἰκῆ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, καὶ οὐ κρατῶν τὴν κεφαλὴν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων χορηγοῦν, καὶ συμβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ Θεοῦ. »

Μὴ νομοθετείτω τις ὑμῖν, φησὶ, νομοθεσίαν ἔτι τὴν ταπεινὴν, τὴν ὑπ’ ἀγγέλοις οὖσαν ἐπιτρόποις, καὶ οἰκονόμοις, καὶ ἐν τοῖς σαρκικοῖς ταπεινῶν ὑμᾶς. Ταύτης γὰρ ἀντεχόμενοι οἱ τοῦ γράμματος φύλακες μάτην ἐπὶ σοφίᾳ μεγαλοφρονοῦσιν, οὐκ ἔχοντες τὴν κεφαλὴν, ὅς ἐστιν ὁ Χριστὸς, ἐξ οὗ ἅπαν τῆς Ἐκκλησίας τὸ σῶμα διὰ τῶν ἁφῶν καὶ {τῶν⁰¹⁵⁰} συνδέσμων αὔξει τὴν αὔξησιν, ἣν αὐτῇ δέδωκεν ὁ Θεὸς αὐξάνεσθαι. Συναφὰς δὲ καὶ συνδέσμους τοὺς τὸν λόγον τῇ Ἐκκλησίᾳ κηρύττοντας λέγει. Δι’ αὐτῶν γὰρ συνάπτεται ἡ Ἐκκλησία Χριστῷ, καὶ τὴν καλὴν οἰκοδομὴν οἰκοδομεῖται.

« Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείων τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε; μὴ ἅψῃ, μηδὲ γεύσῃ, μηδὲ θίγῃς· ἅ ἐστι πάντα εἰς φθορὰν τῇ ἀποχρήσει. »

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Εἰ ἐνεκρώθητε ταύτῃ, φησὶ, τῇ ζωῇ, καὶ παντὶ ὁρωμένῳ καὶ σαρκικῷ. Τὸν γὰρ παρόντα βίον διὰ τῶν στοιχείων σημαίνει. Εἰ ἀπεθάνετε οὖν, φησὶ, τῷ αἰῶνι τούτῳ, τί πάλιν περὶ αὐτὸν στρέφεσθε, περὶ βρώματα, καὶ τὰ τοιαῦτα στρεφόμενοι; ταῦτα γὰρ, φησὶ, γαστρὶ δέδοται, καὶ εἰς φθορὰν χωρεῖ.

« Κατὰ τὰ ἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων· ἅτινά ἐστι λόγον μὲν ἔχοντα σοφίας, ἐν ἐθελοθρησκείᾳ, καὶ ταπεινοφροσύνῃ, καὶ ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινι, πρὸς πλησμονὴν τῆς σαρκός. »

Ἐντολὰς ἀνθρώπων, τὰς μυθικὰς διδασκαλίας τῶν Ἰουδαίων λέγει, ἢ καὶ ἐντολὰς σαρκικὰς αὐτὰς λέγει, μηδὲν ἐχούσας πνευματικόν. Τοῦτο γὰρ δηλοῖ τὸ, οὐ κατὰ Θεόν. Ἀφειδίαν δὲ σώματος, τὴν περιτομὴν λέγει.

Greek Text (Migne, PG 95) — Colossians 3–4

ΚΕΦΑΛ. Γ.

« Εἰ συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος, τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς. Ἀπεθάνετε γὰρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. Ὅταν ὁ Χριστὸς φανερωθῇ ἡ ζωὴ ὑμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. »

Ἐπεὶ οὖν, φησὶν, εἰς ἑτέραν ζωὴν ἀνέστητε τὴν οὐράνιον, τῶν κατὰ γῆν ἁπάντων δικαιωμάτων ἄνω γίνεσθε. Οὐ γὰρ δυνατὸν, ἀλλαχοῦ μὲν ἔχειν τὴν ζωὴν, τῆς δὲ ἑτέρωθι κειμένης ἔχειν τὰ νομοθετήματα· ἀλλὰ ἀργείτω μὲν τὰ περὶ σῶμα, ὡς τεθνηκότων ἡμῶν, ἐνεργείσθω δὲ τὰ πνεύματα καθὰ ζῆτε, καὶ ἀναμενέτω τὸ σῶμα τὴν καὶ αὐτῷ δοθησομένην ζωὴν, ἐπειδὰν ὁ τῆς ζωῆς ἡμῖν χορηγὸς ἐπιφανῇ Χριστὸς, ἔχων μὲν αὐτὴν ἐν τῷ ἰδίῳ σώματι, μεταδώσων δὲ αὐτῆς καὶ τοῖς ἡμετέροις· ἐπειδὰν καὶ αὐτὰ εἰς ζωὴν προαχθῆναι δέῃ, ζωὴν τὴν ἔνδοξον, ζωὴν τὴν μακαρίαν, πρὸς ἣν ἰδίαν οὖσαν Χριστοῦ, καὶ ἡμεῖς συσχηματιζόμεθα.

« Νεκρώσατε οὖν τὰ μέλη ὑμῶν τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακὴν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία, δι’ ἃ ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας· ἐν οἷς καὶ ὑμεῖς περιεπατήσατέ ποτε, ὅτε ἐζῆτε ἐν αὐτοῖς· νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργὴν, θυμὸν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν. Μὴ ψεύδεσθε εἰς ἀλλήλους. »

Ἡ τοῦ Παύλου παραίνεσις, νεκρότητα μὲν εἰσηγεῖται πρὸς τὴν κοσμικὴν ζωὴν τὴν παρεφθαρμένην, ζωὴν δὲ ἀντὶ ταύτης εἰσάγει τὴν οὐράνιον καὶ πνευματικήν· καὶ νεκρῶσαι μὲν τὰ μέλη προστάττει τὰ ἐπὶ τῆς γῆς, ὡς ἄν, τῷ πνεύματι ἡμῶν ζωὴν καταλιπὼν κατὰ τὴν ἐν ἁγίῳ Πνεύματι πολιτείαν, ἀναγκαίαν δὲ τὴν νέκρωσιν τῆς ζωῆς ἀπο-

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δείκνυσι, τὸ μεμολυσμένον αὐτῆς ἐξηγούμενος, ἵνα μὴ τὴν ἐν σώματι ζωὴν πονηρὰν ὑπολάβωμεν, ὥσπερ Ἕλληνες ἡγοῦνται, ἀλλὰ τὴν τῆς ζωῆς παρατροπὴν, τὴν ἐν ἡδοναῖς, ἐν αἷς αἱ πορνεῖαι, καὶ ὅσαι ἰδέαι κακουργίας· ἀκαθαρσίαν, καὶ ἀσέλγειαν, καὶ πάθος, καὶ ἐπιθυμίαν κακὴν ὀνομάζει, καὶ τὴν πλεονεξίαν ἐπισυνάπτων, ὅτι δὴ ἀκολούθημα τῶν ἡδονῶν αἱ πλεονεξίαι, χρημάτων χορηγίαν ἐπιζητουσῶν ἡδονῶν. Εἰδωλολατρείαν δὲ καλεῖ τὴν πλεονεξίαν, ὅτι τῷ Θεῷ δουλεύειν καταλιπόντες, ἀντὶ Θεοῦ τοῖς χρήμασι δουλεύουσι. Πείθων οὖν μὴ διατρίβειν τοῖς τοιούτοις, τὴν ὀργὴν ἐπέρχεσθαί φησι δι’ αὐτὰ ἐκ Θεοῦ τοῖς ἀπειθοῦσιν. Οὐ δέον οὖν, φησὶ, καὶ τοὺς πιστοὺς τοὺς καὶ τὴν ὀργὴν ἀποφευξαμένους, ἐν τούτοις τοῖς ἔργοις διατρίβειν, ἐν οἷς τὸ παλαιὸν διετρίβετε, ὅτε τὴν ζωὴν εἴχετε ταύτην, ἣν ἀποθέσθαι συμβουλεύομεν.

« Ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ. »

Καθόλου λέγει συνελὼν μεταβολὴν τῶν παλαιῶν τρόπων δεῖν γενέσθαι. Ἄνθρωπον γὰρ λέγει παλαιὸν, τὸν τρόπον τὸν πάλαι, τὸν ἀπὸ τῆς πτώσεως ἐπιγεγενημένον.

« Καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν, κατ’ εἰκόνα τοῦ Κτίσαντος αὐτὸν, ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός. Ἐνδύσασθε οὖν ὡς ἐκλεκτοὶ τοῦ Θεοῦ, ἅγιοι καὶ ἠγαπημένοι σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πρᾳότητα, μακροθυμίαν, ἀνεχόμενοι ἀλλήλων, καὶ χαριζόμενοι ἑαυτοῖς, ἐάν τις πρός τινα ἔχῃ μομφὴν, καθὼς καὶ ὁ Χριστὸς ἐχαρίσατο ὑμῖν, οὕτω καὶ ὑμεῖς. Ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην, ἥτις ἐστὶ σύνδεσμος τῆς τελειότητος. »

Ὥσπερ παλαιὸν ἄνθρωπον, τὴν πονηρίαν ἐπεισελθοῦσαν ἡμῖν ἐκ τῆς πτώσεως λέγει, οὕτω καινὸν, τὴν κατὰ Χριστὸν πολιτείαν, ὡς πάντας εἶναι μιμητὰς Χριστοῦ, καθὸ καὶ ἐν Ἰουδαίῳ, καὶ ἐν Ἕλληνι καὶ Βαρβάρῳ, καὶ ἐν δούλῳ, οὟς ὁμοιώματα αὐτοῦ πάντας θέλει γενέσθαι.

« Καὶ ἡ εἰρήνη τοῦ Θεοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν ἐκλήθητε ἐν ἑνὶ σώματι, καὶ εὐχάριστοι γίνεσθε. Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες, καὶ νουθετοῦντες ἑαυτοὺς, ψαλμοῖς, καὶ ὕμνοις, καὶ ᾠδαῖς πνευματικαῖς, ἐν χάριτι ᾷδοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ. Καὶ πᾶν ὅ τι ἂν ποιῆτε ἐν λόγῳ, ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι Κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ Θεῷ καὶ Πατρὶ δι’ αὐτοῦ. Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἰδίοις ἀνδράσι, ὡς ἀνῆκεν, ἐν Κυρίῳ. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καὶ μὴ πικραίνεσθε πρὸς αὐτάς. Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσι κατὰ πάντα. Τοῦτο γάρ ἐστιν εὐάρεστον ἐν Κυρίῳ. Οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν. Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλείᾳ, ὡς

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ἀνθρωπάρεσκοι, ἀλλ’ ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν Θεόν. Καὶ πᾶν ὅ τι ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε, ὡς τῷ Κυρίῳ, καὶ οὐκ ἀνθρώποις, εἰδότες ὅτι ἀπὸ Κυρίου λήψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας· τῷ γὰρ Κυρίῳ Χριστῷ δουλεύετε. Ὁ δὲ ἀδικῶν, κομιεῖται ὃ ἠδίκησε, καὶ οὐκ ἔστι προσωποληψία. »

ΚΕΦΑΛ. Δ’.

Οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες, ὅτι καὶ ὑμεῖς ἔχετε Κύριον ἐν οὐρανοῖς. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ, προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ Θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ, διὸ καὶ δέδεμαι, ἵνα φανερώσω αὐτὸ, ὡς δεῖ με λαλῆσαι. »

Καὶ τὸ εἰρηναῖον, φησὶν, ἐκ καρδίας ἔστω, καὶ ἐκ καρδίας κρατείτω, μὴ λόγων ἀπάταις δοκούντων ἐπιτελεῖσθαι. Ἀπαιτεῖ γὰρ τὴν διὰ τῆς εἰρήνης ἕνωσιν τοῦ ἑνὸς σώματος ἑνότης, εἰς ὃ πάντες ἀνειλήμμεθα δυνάμει, ὅπερ ἐστὶ σῶμα τοῦ Χριστοῦ.

« Ἐν σοφίᾳ περιπατεῖτε πρὸς τοὺς ἔξω, τὸν καιρὸν ἐξαγοραζόμενοι. Ὁ λόγος ὑμῶν πάντοτε ἐν χάριτι, ἅλατι ἠρτυμένος, εἰδέναι πῶς δεῖ ὑμᾶς ἑνὶ ἑκάστῳ ἀποκρίνεσθαι. Τὰ κατ’ ἐμὲ πάντα γνωρίσει ὑμῖν. »

Τὴν συνδιατριβὴν τῶν ἀπίστων φιλικὴν εἶναι βούλεται μέχρι τῆς κοινῆς ταύτης φιλίας. Ἕως γὰρ σύνεσμεν τοῖς τοιούτοις, εἰρηνικῶς συνεῖναι δεῖ, ἐπειδὴ μετὰ τοῦτο ἔσται τό· Κατὰ μόνας ἐπ’ ἐλπίδι κατῴκησάς με.

« Τυχικὸς, ὁ ἀγαπητὸς ἀδελφὸς, καὶ πιστὸς διάκονος, καὶ σύνδουλος ἐν Κυρίῳ, ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα γνῷ τε τὰ περὶ ὑμῶν, καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν. Πάντα ὑμῖν γνωρίσουσι τὰ ὧδε. Ἀσπάζεται ὑμᾶς. »

Ἀσιανὸς ἀνὴρ ἀπολιπὼν τὴν πατρίδα, καὶ ἀκολουθῶν τῷ Ἀποστόλῳ. Διὸ καὶ ἀγαπητὸν ἀδελφὸν, καὶ πιστὸν διάκονον, καὶ σύνδουλον ἐν Κυρίῳ καλεῖ, καὶ διδασκαλικῆς χάριτος τετυχηκότα. Δείκνυσιν ἐπὶ παρακλήσει τῶν Ἐκκλησιῶν ἀποστέλλων αὐτὸν ἀπὸ τῆς Ῥώμης σὺν Ὀνησίμῳ πολίτῃ Κολοσσαέων ὄντι, καὶ οἰκείως πρὸς τοὺς Ἰουδαίους ἀποστελλομένῳ.

« Ἀρίσταρχος ὁ συναιχμάλωτός μου. »

Οὗτός ἐστιν ὁ ἐκ τῆς Θεσσαλονίκης συναπάρας τῷ Παύλῳ. Ἐπεὶ οὖν καὶ δεσμώτῃ συνεξῆλθεν, ὥσπερ αἰχμαλώτῳ παρὰ τοῖς ἔθνεσιν ὄντι, συναιχμάλωτον καλεῖ.

« Καὶ Μᾶρκος ἀνεψιὸς Βαρνάβα, περὶ οὗ ἐλάβετε ἐντολὰς, ἐὰν ἔλθῃ πρὸς ὑμᾶς, δέξασθε αὐτόν· καὶ Ἰησοῦς ὁ λεγόμενος Ἰοῦστος, οἱ ὄντες ἐκ περιτομῆς.

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οὗτοι μόνοι συνεργοὶ εἰς τὴν βασιλείαν τοῦ Θεοῦ οἵτινες ἐγενήθησάν μοι παρηγορία. »

Καὶ ἡ πρὸς Βαρνάβαν συγγένεια συνίστησι τὸν ὀνομαζόμενον Μᾶρκον. Γνωριμώτερος γὰρ ὁ Βαρνάβας. Ἰησοῦν δὲ ἐπάγει τὸν λεγόμενον Ἰοῦστον, ἴσως ἐπονομάζοντων αὐτὸν οὕτω τῶν πιστῶν δι’ εὐλάβειαν τὴν περὶ τὸ ὄνομα Σωτῆρος. Ἐκ περιτομῆς δὲ τούτους ὄντας, παρηγορίαν ἑαυτῷ φησιν εἶναι διὰ τὴν ἀπώλειαν τῶν συγγενῶν. Πενθοῦντι γὰρ ἐπὶ τοῖς ἀπολωλόσι, παραμύθιον οἱ σωζόμενοι.

« Ἀσπάζεται ὑμᾶς Ἐπαφρᾶς ὁ ἐξ ὑμῶν δοῦλος Χριστοῦ, πάντοτε ἀγωνιζόμενος ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς, ἵνα στῆτε τέλειοι, καὶ πεπληρωμένοι ἐν παντὶ θελήματι τοῦ Θεοῦ. Μαρτυρῶ γὰρ αὐτῷ, ὅτι ἔχει ζῆλον πολὺν ὑπὲρ ὑμῶν, καὶ τῶν ἐν Λαοδικείᾳ, καὶ τῶν ἐν ἱεραπόλει. Ἀσπάζεται ὑμᾶς Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητός, καὶ Δημᾶς. Ἀσπάζεσθε τοὺς ἐν Λαοδικείᾳ ἀδελφούς, καὶ Νυμφᾶν. »

Ἐργάζεταί τι καὶ ἡ κατὰ γένος, καὶ ἡ κατὰ πατρίδα οἰκειότης, ἔτι δὲ καὶ ἡ κατὰ τὴν διδασκαλίαν. Ταῦτα δὲ πάντα ὑπῆρχε τῷ Ἐπαφροδίτῳ πρὸς τοὺς Κολοσσαέας. Τὴν οὖν τῶν εὐχῶν σπουδὴν δείκνυσιν ἐν τῷ περὶ τούτων διηγήματι.

« Καὶ τὴν κατ’ οἶκον αὐτοῦ Ἐκκλησίαν. Καὶ ὅταν ἀναγνωσθῇ παρ’ ὑμῖν ἡ ἐπιστολὴ, ποιήσατε, ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ. »

Προτρέπει καὶ τὴν κατ’ οἴκους ἀσκεῖσθαι τὰ τῆς θεοσεβείας, ἐκκλησίας καλῶν καὶ τοὺς οἴκους.

« Καὶ τὴν ἐκ Λαοδικείας, ἵνα καὶ ὑμεῖς ἀναγνῶτε. »

Τὴν πρὸς Τιμόθεον πρώτην λέγει. Τινές φασιν, ὅτι οὐχὶ τὴν Παύλου πρὸς αὐτοὺς ἀπεσταλμένην. Οὐ γὰρ λέγει, τὴν πρὸς Λαοδικέας, ἀλλὰ τὴν παρ’ αὐτῶν Παύλῳ ἐκ Λαοδικείας γραφεῖσαν.

« Καὶ εἴπατε Ἀρχίππῳ· Βλέπε τὴν διακονίαν, ἣν παρέλαβες ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς. Ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. »

Διακονικὴν τινα φροντίδα προστεταγμένον, τοῦτον ἀναμιμνήσκει πληροῦν τὸ ἐπίταγμα, καὶ τοῦτο ἐν Κυρίῳ, ἵνα μηδὲν ἑτέρως, μήτε μέγα, μήτε μικρὸν γίνηται, ἀλλ’ ἢ κατὰ Θεόν.

« Μνημονεύετέ μου τῶν δεσμῶν. »

Οὐκ αἰσχύνεται τοῖς δεσμοῖς, ἀλλὰ καὶ ἀγάλλεται· καὶ τούτων ἕνεκα μνήμης ἄξιον ἑαυτὸν οἶδεν ὄντα.

« Ἡ χάρις μεθ’ ὑμῶν. Ἀμήν. »

Οἶδε γὰρ ἀναμνῆσον αὐτούς, ὅτι διὰ ταύτης σέσωσται τὸ τῶν ἀνθρώπων γένος.

Πρὸς Κολοσσαεῖς ἐγράφη ἀπὸ Ῥώμης διὰ Τυχικοῦ καὶ Ὀνησίμου. Στίχων σή.

English Translation of the Greek (Migne, PG 95)

ON THE EPISTLE TO THE COLOSSIANS.

CHAPTER 1

Colossians 1:1

p. 884 Paul writes this letter to men who had received the message of the gospel from Epaphras, but who still needed a deeper understanding, as their knowledge was not yet complete. Because of this, he dives into profound theological concepts, leading them into the vast ocean of God’s plan, and prays that their knowledge will become perfect. He does not stop there but actively urges them not to be led astray. He warns them:

Not to let the deceit of Greek philosophy rob them of the truth.
Not to put their trust in Jewish circumcision.

Paul makes these points because both ideas fall completely outside the mystery of God. Furthermore, he includes a moral exhortation, teaching them exactly how those who live according to Christ ought to behave.

Colossians 1:2a

Colossae is a city in Phrygia.

Colossians 1:2b

Paul calls them “faithful” not only because they believe, but also because God has entrusted his mysteries to them.

Colossians 1:3–5a

The author explains that Paul offers thanks for them because of two specific things: their correct faith in Christ and their love for all the saints.

p. 885 Colossians 1:5b–6a

He clearly means they heard this truth directly from Epaphras.

Colossians 1:6b–8

Paul emphasizes the power of the gospel to reassure his listeners. He explains that it is spreading throughout the entire world, bearing fruit through good works, and growing as more believers are added. He wants his audience to know that, just like in a massive city, the churches are being counted together across the whole earth.

Colossians 1:9

Paul is essentially saying, “Your spiritual progress is well worth my careful attention.” Because of this, he prays constantly, asking God to give them the gift of wisdom. Through this wisdom, they can learn how God desired to reconcile the world to himself, and exactly how this reconciliation was made possible. The author points out that the law had no power to unite us with God; only Christ could do that. Because Christ perfectly fulfilled righteousness on behalf of humanity, he freely gives that fulfillment to everyone who believes.

Colossians 1:10–11

This is what true spiritual wisdom looks like, and it produces a healthy, spiritual life. True understanding actually fuels our eagerness to do good works.

Colossians 1:12–13a

Paul calls God our Father because of the adoption granted to us through faith in his one and only Son. As the Gospel of John says, to all who received him, he gave the right to become children of God (John 1:12).

Colossians 1:13b–14

The author explains that “darkness” refers to the devil’s power. Like a thief in the night, the devil only has power in the dark. But when the darkness of evil is banished, the devil loses his p. 888 strength. Those who escape this dark power are brought into the Kingdom of the Son, and through him, we return to the Father’s Kingdom. Paul calls him the “Son of his love” to highlight his earthly mission: he was loved on behalf of humanity and loved in humanity’s place, working actively among people as a servant to fulfill what the world lacked. When Paul speaks of “redemption” through his blood, he means that the Lord’s blood was given as a ransom to lead those held captive by death into life. There was no other way to rescue us from the kingdom of death except by Christ sharing in our death and leading us back to life.

Colossians 1:15a

Paul’s explanation of grace now elevates into profound theology. We come to know God’s eternal nature through his active work when he came to earth. It is uniquely God’s work to destroy death, replace it with life, and bring the world back to himself. So, Paul calls him the “image of the invisible God” to prove two things: first, that he is truly God, and second, that he is not the Father himself, but the exact image of the Father. He shares the identical nature as the Father, even though he is a distinct person.

Colossians 1:15b–17a

Look at how Paul proclaims Christ’s eternal birth from the Father and separates him entirely from created things by stating, “through him all things were created.” If Christ were simply a brother to created things—like a second son following a first—Paul would never have said that all things were created in him. The Father made everything through his Wisdom, and Christ is the power and wisdom of God (1 Cor 1:24).

Colossians 1:17b–18

The author connects both the high theology of Christ’s divinity and the humility of his human experience. Paul explains that the one born before all ages is the very same person who is the “firstborn from the dead.” He calls him the “firstborn” not because he simply lived before us chronologically, but because he graciously shares his glorious firstborn status with us. This ensures that God’s creations—which depend entirely on their Creator—would endure and escape the decay they suffered when they fell into ruin, a point Paul also makes in his letter to the Ephesians.

Colossians 1:19–p. 88920

When Paul says God was pleased to bring everything together under Christ, both in heaven and on earth, he is restating a familiar truth in a new way. Christ’s death rescued humanity, nailed our sins to the cross, brought the ancient joy of human salvation back to the angels, and united the lower world with the world above. This is exactly what it means to reconcile all things. He made peace and completely removed the hostility between us. This is why the angels sang, “Glory to God in the highest, and on earth peace” (Luke 2:14).

Colossians 1:21–22

Those who were separated from Israel were “enemies in their minds” because of their evil actions. The author explains that this pre-existing hostility—caused by their wickedness and lawlessness—has now been transformed into friendship. This happened because Christ put to death the sinful, worldly life that once contaminated us. In Christ, that life is now pure. He gave himself over to death so that the sin deeply rooted within us could be completely destroyed. As a result, when we unite ourselves to the death and resurrection of Christ, he presents us to God completely transformed into a new life rising from the dead, no longer guilty of our past sins.

Colossians 1:23

Since Paul only knows about their situation from what he has heard, he speaks with a condition: “if indeed you continue.” He makes it clear that persevering in the faith is what secures our close relationship with God.

Colossians 1:24a

An apostle’s work is an intense struggle. Because Paul is so passionate about this calling, he actually rejoices in the battles he fights for the sake of the church.

Colossians 1:24b–25a

He refers to the church here, because the church belongs to Christ.

p. 892 Colossians 1:25b–29

CHAPTER 2

Colossians 2:1–3

The apostle’s ministry revolves around teaching the word. This message is all about the salvation of the world—a plan God established from eternity past, but has now made clearly visible and understandable to those worthy of such knowledge. Paul emphasizes that we do not grasp this through worldly, fleshly wisdom, but through a supernatural reality always hidden in God and residing in the Holy Spirit. This wisdom is desperately needed by those coming from human reasoning or the Jewish law, because the law never clearly revealed the mystery, and the world entirely failed to understand it.

Colossians 2:4–5

Paul explains that he points out all the treasures of wisdom found in Christ so they will stop searching for wisdom in the outside world. He is essentially saying, “Even though I am not with you physically, I am with you in spirit, and I rejoice to see your faith and the good order of your church. However, I also see where you are lacking and still need instruction.” Because faith always requires knowledge to back it up.

Colossians 2:6–7

Since Paul knows they cannot yet fathom the full depths of this wisdom through apostolic teaching alone, he secures their safety by giving them a direct command. He affirms that the tradition they received from Epaphras is good, representing the only true teaching about Christ. He urges them to guard their certainty in the faith, to build on it with love, to continually advance in good works, and to endure trials with patience and a thankful heart.

p. 893 Colossians 2:8

In this letter, Paul frequently addresses both Greek and Jewish ideas, actively protecting believers from being derailed by either side. First, he guards them against being robbed by Greek philosophy. He dismisses this philosophy as empty deceit because it relies on impressive appearances and persuasive arguments, while remaining completely detached from the truth. Human logic—based merely on what we can see and the basic elements of the world—is completely inadequate to grasp the reality of God. It cannot secure any solid understanding of the unseen, spiritual truths we seek.

Colossians 2:9

The author explains that both the Father and the Holy Spirit reside in Christ. To prevent anyone from thinking this dwelling was merely symbolic or just a loose connection, Paul uses the word “bodily” to mean “in essence” or “in his very nature.” He is declaring that this man who came to us is truly the Son of God, sharing the exact same substance as the Father and the Holy Spirit.

Colossians 2:10a

Because you have become his body and his members, and because he is your head, you are completely filled with the Holy Spirit.

Colossians 2:10b

Even though he became exactly like us in the flesh—taking on our full humanity—he remains the sovereign ruler over all people.

Colossians 2:11–13

Paul now links his points about Judaism to his earlier points about Greek thought. He does not just throw out the Jewish concepts the way he did the Greek ones; instead, he elevates them, preserving the physical shadows by fulfilling them in spiritual realities. So, he takes circumcision—the primary mark of Judaism—and applies it to us. He explains that we share in the true circumcision of Christ, which is not performed by human hands. Instead, we voluntarily strip away our earthly, fleshly life to take up a heavenly one, given to us through the resurrection. We already possess this resurrection in power because we believe in the one who rose for us, and we will experience it in actual reality at the proper time.

Colossians 2:14–p. 89615

For those who have disobeyed God, there is a kind of written record that exposes their rebellion—an imprint left behind by a wicked life. Paul declares that this record is completely wiped clean so that it can no longer testify against us, provided we willingly and eagerly embrace God’s teachings. The author explains that this record is “nailed to the cross of the Lord.” This means it is dead and powerless; the very life that produced the wicked imprint and testified against us has been put to death. By putting that life to death, Christ killed the written record against it. He stripped off the evil forces that clung to our sinful flesh, forces that had cast a dark shadow over humanity. He carried them to the cross, bearing the shame himself in the eyes of humanity, but turning that shame back onto the rulers of this age who crucified him. He destroyed their strongest weapon—death—by transforming it into life. As a result, they were thrown from their thrones because their very foundation and stepping stone—death itself—was completely dismantled.

Colossians 2:16–17

Paul is saying, “You have been set free from these laws about physical rituals.” All these things were just types and shadows of what was to come. When we embrace true purity and celebrate the genuine festival, we will stand perfectly before God.

Colossians 2:18–19

Paul warns them not to let anyone impose inferior rules on them—rules administered by angels and designed to keep fleshly people subservient. Those who fiercely defend the strict letter of the law are puffed up with a false sense of wisdom. They are completely disconnected from the Head, who is Christ. It is from Christ that the entire body of the church grows, knit together and nourished by its joints and ligaments, growing exactly as God intended. The author points out that these “joints and ligaments” refer to the people who preach the word in the church. Through them, the church is united to Christ and built up into a beautiful structure.

Colossians 2:20–p. 89722a

Paul argues that if you have died to this life and to everything that is merely physical and visible (using “elements” to represent the current way of life)—if you have died to this present age—why are you turning back to it? Why get tangled up in rules about food and similar things? These things are just meant for the stomach and end up decaying anyway.

Colossians 2:22b–23

When Paul mentions the “commands of men,” he is talking about the mythical teachings of the Jews, or generally fleshly rules that have absolutely nothing spiritual about them. That is what he means by saying they are “not of God.” When he speaks of “harsh treatment of the body,” he is specifically referring to circumcision.

CHAPTER 3

Colossians 3:1–4

Since you have been raised to a completely different, heavenly life, Paul urges you to rise above all these earthly rules and regulations. You cannot live your life in one place while keeping your rules in another! Instead, let the physical body rest as if it were dead, and let your spirits actively live the way you are meant to live. Wait patiently for the life that will be given to your body when Christ, the source of our life, is revealed. He already has this life in his own body and will share it with us. When the time comes for these things to be brought into the open, we will be perfectly conformed to that glorious, blessed life, which belongs fully to Christ and to us.

Colossians 3:5–9a

Paul’s strong advice introduces a complete death to the corrupted, worldly way of living, and in its place, he brings in a spiritual, heavenly life. He commands us to put to death our earthly parts. By this, he does not mean literally destroying the body, but rather leaving our old life behind through the Holy Spirit to embrace a holy citizenship. He proves that this “death” to life is necessary by p. 900 explaining how polluted it had become. He wants to make sure we do not think the physical body itself is evil, as the Greeks falsely believe. Instead, he is attacking the perversion of life found in sinful pleasures and evil desires. He specifically targets these corrupt behaviors:

Sexual immorality and all forms of wickedness.
Impurity, sensuality, lust, and evil desires.
Greed, which he directly links to idolatry.

He connects greed to these destructive pleasures because the pursuit of wealth constantly fuels the desire for pleasure. He calls greed “idolatry” because when people abandon their service to God, they end up serving money instead. To convince them to completely abandon these habits, Paul warns that God’s anger is coming upon those who disobey. He essentially says, “Even you believers who have escaped this anger shouldn’t dwell on the same actions you used to practice in your old life. You once lived that way, but now we strongly advise you to put it all away.”

Colossians 3:9b

Summarizing his point, Paul states that a total transformation of our old habits must take place. When he refers to the “old man,” he means the ancient way of living that originated from the fall of humanity.

Colossians 3:10–14

Just as the “old man” represents the wickedness that infected us after the fall, the “new man” represents the Christian way of life. Paul wants everyone to become imitators of Christ. Whether someone is a Jew, Greek, barbarian, or slave, he wants them all to be transformed into the likeness of Christ.

Colossians 3:15–p. 90125

CHAPTER 4

Colossians 4:1–4

Paul insists that peace must come from the heart and take hold of the heart; it should not be faked with deceitful words. He demands unity through peace because we are all part of one single body—the body of Christ, into which we have all been powerfully drawn.

Colossians 4:5–7a

He wants believers to maintain friendly relationships with unbelievers, at least on a level of common friendship. As long as we live alongside them, we must live peacefully, keeping in mind the promise: You have made me dwell in hope securely (Psalm 4:8).

Colossians 4:7b–9

The author notes that Tychicus was an Asian man who left his homeland to follow the apostle. Because of this, Paul calls him a beloved brother, a faithful minister, and a fellow servant in the Lord who had received the grace of teaching. Paul shows his deep care for the churches by sending Tychicus from Rome, along with Onesimus, a fellow citizen of Colossae. He sends them both intimately to the Jewish believers as well.

Colossians 4:10a

Aristarchus was from Thessalonica and traveled extensively with Paul. Because he accompanied Paul while the apostle was a prisoner among the Gentiles, Paul affectionately calls him a “fellow prisoner.”

Colossians 4:10b–p. 90411

Mentioning his family relationship with Barnabas helps introduce this man named Mark, since Barnabas was much better known. Paul also includes “Jesus who is called Justus.” The believers likely gave him this surname out of deep reverence for the name of the Savior. Paul notes that they are from the circumcision to show that even among the Jews, there were men who became a great comfort to him after the loss of his own relatives. When a person is grieving for those who are lost, the ones who are saved become a true source of consolation.

Colossians 4:12–15

A shared heritage, a common homeland, and a mutual commitment to the teaching all create a powerful bond. Epaphras shared all these connections with the Colossians. Paul highlights Epaphras’s deep spiritual devotion by detailing his intense prayers for them.

Colossians 4:15b–16a

Paul encourages believers to practice godliness even in their own homes, elevating these households by calling them “churches.”

Colossians 4:16b

The author suggests this refers to the first letter to Timothy. Some scholars, however, argue that it does not mean a letter Paul sent to the Laodiceans, but rather a letter written from Laodicea to Paul.

Colossians 4:17–18a

Archippus had been assigned a specific ministry task, and Paul reminds him to complete it. He stresses that this must be done “in the Lord,” meaning he shouldn’t do it differently, or make it about being big or small, but should do it exactly as God intended.

Colossians 4:18b

Paul is not ashamed of his chains; in fact, he glories in them! He considers himself worthy of being remembered precisely because of his imprisonment.

Colossians 4:18c

He knows this will remind them that the entire human race has been saved through this very grace.

The letter to the Colossians was written from Rome and sent through Tychicus and Onesimus. It contains 208 lines.

Latin Text (Migne, PG 95)

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IN EPISTOLAM AD COLOSSENSES

CAPUT PRIMUM

VERS. 1. « Paulus apostolus Christi Jesu per voluntatem Dei, et Timotheus frater. »
Epistolam scribit hominibus, qui ante quidem ab Epaphra Evangelii doctrinam acceperant, ampliore vero cognitione indigebant, quippe qui perfectam notitiam non baberent. Quocirca altiora quoque mysteria tractat, eosque in ipsummet dispensationis pelagus deducit, et orat ut ejusmodi scientia perfectiores evadant. Neque id solum, sed etiam admonet ne seducantur ab iis, qui cum Græcanico errori addicti essent, ipsos a veritate abstraherent, neque illis qui ex circumcisione sunt, fidem baberent. Utrusque enim procul a mysterio Dei abesse. Ad hæc demum moralem ad eos sermonem facit, docetque quales esse oporteat illos qui secundum Christum vitam agunt.

VERS. 2, 3. « Qui sunt Colossis. »
Urbs est Phrygiæ.

« Sanctis et fidelibus fratribus in Christo Jesu. Gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christo. »
Fideles nuncupamur, non solum quia credimus, sed etiam quia nobis Dei mysteria concreduntur.

« Gratias agimus Deo et Patri Domini nostri Jesu Christi, semper pro vobis orantes, [VERS. 4, 5.] audientes fidem vestram in Christo Jesu, et dilectionem quam 208 habetis in sanctos omnes, propter spem quæ reposita est vobis in cœlis. »

Ait se propter hæc duo eorum vice gratias referre; propter rectam fidem in Christum, et propter dilectionem ipsorum in sanctos.

VARIÆ LECTIONES.
Sic in Catena Œcumenii : … Narrationem habeo Joanni Damasceno ascriptam, qua fertur Michael archangelus Chonæ vel Chonis in Phrygia apparuisse. Theodoretus, in cap. 2 hujus Epistolæ, ad hæc verba in religione angelorum, testatur apud Phryges illorumque vicinos exstitisse ad suam usque ætatem, … Oratoria S. Michaelis.

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« Quam audistis in verbo veritatis Evangelii, [VERS. 6] quod pervenit ad vos. »
Ab Epaphra videlicet.

« Sicut et in universo mundo, et fructificat, sicut et in vobis, ex ea die qua audistis et cognovistis gratiam Dei in veritate, [VERS. 7, 8] sicut didicistis ab Epaphra charissimo conservo nostro, qui est fidelis pro vobis minister Christi; qui et manifestavit nobis dilectionem vestram in Spiritu. »

Virtutem Evangelii recitat, ut auditores confirmet, cum ait illud universum mundum pervadere, et fructus effectis edere, atque accessionibus eorum qui fidem amplectuntur, augescere: ita ut quicunque audiant, liquido cognoscant, perinde atque in urbe maxima, sic per totum orbem Ecclesias numerari.

VERS. 9. « Ideo et nos, ex qua die audivimus, non cessamus pro vobis orantes, et postulantes ut impleamini agnitione voluntatis ejus, in omni sapientia et intellectu spiritali. »

Quæ ad vos spectant, inquit, digna sunt quibus studium impendam meum. Quamobrem sine intermissione vobis sapientiæ donum orationibus meis postulo, per quod addiscatis qua ratione Deus mundum voluerit sibi conciliare, et quomodo conciliationis hujus patrari negotium possit: quandoquidem lex ad hoc non valet uti nos conjungat Deo, solus vero Christus conjunctionem hanc patravit; quippe qui, justitiam propter homines implendo, plenitudinem suam iis qui credunt impartitur.

VERS. 10, 11. « Ut ambuletis digne Domino, per omnia placentes, in omni opere bono fructificantes, et crescentes in scientia Dei, in omni virtute confortati, secundum potentiam claritatis ejus, in omni patientia et longanimitate cum gaudio. »
Hæc enim est sapientia spiritalis, ex qua filius sanus et spiritualis nascitur. Intellectione quippe flagrans bonorum operum studium intentius sugescit.

VERS. 12-14. « Gratias agentes Deo Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, qui eripuit nos. »
Patrem nostrum appellat Deum, pro ea adoptione quæ per fidem in Unigenitum donata nobis fuit: Quotquot enim receperunt, dedit eis potestatem filios Dei fieri.

« De potestate tenebrarum, et transtulit in regnum Filii dilectionis suæ, in quo habemus redemptionem, remissionem peccatorum. »

Tenebræ potestas diaboli sunt, qui in tenebris habeat ut possit, veluti fur in nocte. In illis 207 vero qui in malitiæ tenebris non jacent,

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adversus istos nihil diabolus valet : et qui ex hac potestate evaserunt, hi sub regno Filii sunt, per quem revertimur in regnum Patris. Quoniam autem dictum hoc ad incarnationis dispensationem spectat, idcirco dicitur dilectionis Patris Filius, qui pro ministratoria sua, quam inter homines gessit, functione, vice hominum et propter homines dilectus est, et in servi forma adimplevit quæ deessent mundo. Per sanguinem ejus redemptionem esse factam dicit. Nam vice pretii sanguis Domini datus est, quo in lucem educuntur, qui morte tenebantur captivi. Alias enim fieri non potest, ut revocentur qui regno mortis subjiciuntur, nisi per illum qui mortis particeps exstitit, nobis iter ad vitam paravit.

207 VERS. 15. « Qui est imago Dei invisibilis. »
Gratiæ enarratio ad theologiam recurrit. Nam ex operatione quam in adventu suo præstitit, Dei naturam novimus quæ ante ipsius adventum exstabat. Dei siquidem opus est, exstincta morte, pro ea vitam restitui, mundumque ad Deum revocari. Ideo dicit: qui est imago Dei invisibilis, ut monstret hunc esse Deum, nec tamen ipsum esse Patrem, sed imaginem Patris; quippe qui habeat ut idem sit ac ille, cum interim ipse non ille sit.

« Primogenitus omnis creaturæ; [VERS. 16 18] quoniam in ipso condita sunt universa quæ in cœlis et quæ in terra, visibilia et invisibilia, sive Throni, sive Dominationes, sive Principatus, sive Potestates : omnia per ipsum et in ipso creata sunt, et ipse est ante omnia. »
Videsis quomodo illius etiam nativitatem æternam ex Patre prædicat, eumque a rebus creatis secernit, dum ait, in ipso creata esse omnia. Quod si fratres alii præter hunc primum exstitissent, nunquam hæc in ipso condita pronuntiasset. Nam Pater omnia fecit in sapientia: Christus vero Dei virtus est, et Dei sapientia.

« Et omnia in ipso constant, et ipse est caput corporis Ecclesiæ, qui est principium, primogenitus ex mortuis, ut sit in omnibus ipse primatum tenens. »
Et in ipso, inquit, universa creata sunt, et in ipso consistunt, et ipse est caput, et utraque compingit, tum quæ theologiæ sunt, tum quæ exinanitionis. Nam is est qui ante sæcula natus est, qui et primogenitus ex mortuis. Eum vero primatum tenere dicit, non ut primatum ante acceperit, sed quatenus nos gloria ista donavit, ut ipse nobis anteiret. Hoc siquidem pacto ipsa quoque res conditæ permansuræ erant, ut a conditore suo penderent, effugerentque corruptelam, quam sustinuit interitui fracturam tradens; quemadmodum ipse Paulus enarravit in Epistola ad Ephesios.

VERS. 19, 20. « Quia in ipso complacuit omnem

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plenitudinem inhabitare, et per eum reconciliare omnia in ipsum, pacificans per sanguinem crucis ejus, per ipsum, sive quæ in terris, sive quæ in cœlis sunt. »

In hoc quoque loco verbis aliis enuntiat, 208 Deo complacitum fuisse, ut in Christo instauraret universa quæ in cœlis, et quæ in terris sunt. Nam Christi mors, cum hominem salvum fecit redintegravitque, tum angelis gaudium reddidit pristinum propter salutem hominum, et inferiora superioribus copulavit: atque hoc est, reconciliare omnia. Etenim pacem fecit, inimicitiasque sustulit e medio. Quapropter angeli dicebant: Gloria in excelsis Deo, et in terra pax.

VERS. 21, 22. « Et vos cum essetis aliquando alienati, et inimici sensu in operibus malis, nunc autem reconciliavit in corpore carnis ejus per mortem, exhibere vos sanctos, et immaculatos, et irreprehensibiles coram ipso. »
Sensu erant inimici, qui segregabantur ab Israel, cum operam malis operibus darent. Pristinas quidem inimicitias, quas malitia et iniquitas pepererant, in amicitiam esse mutatas dicit, vita carnis exstincta, quæ quidem, cum in nobis sorduissct, in Christo munda facta est : quippe quæ data fuit ad mortificationem, ut peccatum, quod in hac vita dominatum in nobis fuerat, radicitus tolleretur, quo nos ex mortuis vitam alteram agentes repræsentaremur Deo, nec essemus deinceps anterioris vitæ criminum rei; quotquot nimirum conformati sumus ad mortem et resurrectionem Christi.

VERS. 23. « Si tamen permanetis in fide fundati, et stabiles, et immobiles a spe Evangelii, quod audistis, quod prædicatum est in universa creatura, quæ sub cœlo est; cujus factus sum ego minister. »
Quoniam auditu duntaxat acceperat quæ apud eos gererentur, quasi incertus dixit, si tamen permanetis. Nimirum fidei constantia firmius nos Deo conciliat.

VERS. 24. « Nunc gaudeo in passionibus pro vobis. »
Apostoli munus ad certamina comparatum erat. Quocirca cum alacri animo incumbat operi, ideo in certaminibus lætatur, quibus pro Ecclesia desudabat.

« Et adimpleo quæ desunt passionum Christi, in carne mea, pro corpore ejus, quod est Ecclesia, [VERS. 25] cujus factus sum ego minister secundum dispensationem Dei, quæ data est mihi in vos. »
Hoc est pro Ecclesia; corpus enim ejus est Ecclesia.

« Ut impleam verbum Dei, [VERS. 26-29] my-

VARIÆ LECTIONES.
1 Lagerim, sôma potius. Sed textus nimium hic luxatus mutilusque est.

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steriam, quod absconditum fuit a sæculis et a generationibus; nunc autem manifestatum est sanctis ejus, quibus voluit Deus notas facere quæ sint divitiæ gloriæ sacramenti hujus in gentibus, qui est Christus; in vobis spes gloriæ, quem nos annuntiamus, corripientes omnem hominem, et docentes omnem hominem in omni sapientia, ut exhibeamus omnem hominem perfectum in Christo Jesu, in quod et laboro, certando secundum operationem ejus, quæ operatur in me in virtute. »

CAP. II.

VERS. 1-3. « Volo enim vos scire qualem sollicitudinem habeam pro vobis, et iis qui sunt Laodiceæ, et quicunque non viderunt faciem meam 209 in carne, ut impleantur corda ipsorum, instructi in charitate, et in omnes divitias plenitudinis intellectus in agnitionem mysterii Dei, et Patris, et Christi, in quo sunt omnes thesauri sapientiæ et scientiæ absconditi. »

Apostoli ministerium in verbi doctrina consistit. Verbum autem de mundi salute tractat, quam olim quidem ab æternitate Deus proposuit et definivit; nunc autem palam patrata est, atque ab illis cognoscitur qui scientia digni sunt, non per sapientiam carnis, sed per eam quæ semper abscondita est apud Deum, cum mundo superior exsistat, et a Spiritu sancto pendeat. Hac opus habent, tum qui ex humana sapientia veniunt, tum qui ex lege; quia neque lex aperte mysterium promisit, neque mundus eam comprehendit.

VERS. 4, 5. « Hoc autem dico, ut nemo vos decipiat in sublimitate sermonum. Nam etsi corpore absens sum, sed spiritu vobiscum sum, gaudens et videns ordinem vestrum et firmamentum ejus, quæ in Christo est, fidei vestræ. »
Ideo, inquit, in Christo thesauros omnes sapientiæ esse dixi, ne extrariam sapientiam inquiratis. Quandoquidem etsi corpore vobis non sum præsens, adsum tamen spiritu : gaudeoque propter fidem et rectum Ecclesiæ ordinem. Quanquam illud quoque quod deest vobis, video, et quæ sit doctrinæ necessitas. Nam ad fidem scientia necessaria est.

VERS. 6, 7. « Sicut ergo accepistis Jesum Christum Dominum, in ipso ambulate, radicati et superædificati in ipso, et confirmati fide, sicut et didicistis, abundantes in illo in gratiarum actione. »
Quia noverat epistolica doctrina non posse illos assequi sapientiæ altitudinem, hos consulto adhortando antevertit, bonam esse dicens traditionem quam acceperant, eamque duntaxat veram esse quam Epaphras tradiderat : quocirca e re ipsorum esse, ut fidem constanter teneant, charitatisque structuram adjiciant, atque in bonis semper operibus proficiendo, afflictiones non sine gratiarum actione tolerent.

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VERS. 8. « Videte ne quis vos decipiat per philosophiam, et inanem fallaciam, secundum traditionem hominum, secundum elementa mundi, et non secundum Christum. »
Hac in epistola multum sermonem habet adversus Græcos et Judæos, quo ab utrorumque pravitate fideles deterreat. Primum igitur philosophiæ deceptionem cavet, ubi philosophiam inanem fallaciam vocat: quippe quæ specie percellat, et probabilitate rationum retrahat a veritate. Neque enim hominum sensa idonea sunt, ut percipiant ea quæ Dei sunt : quoniam universæ perceptiones humanæ, cum a visibilibus rebus incipiant, necnon ab elementis mundi, nihil firmitatis habent ad ea quæ quæruntur intelligenda, quippe cum invisibilia sint quæ quæruntur.

210 VERS. 9. « Quia in ipso inhabitat omnis plenitudo divinitatis corporaliter. »
In Christo, inquit, exsistit Pater ac Spiritus sanctus. Sed ne quis existimet affectu et habitudine tantum inhabitationem esse deitatis, aut simplici conjunctione; idcirco dixit, corporaliter, hoc est substantiali modo. Ait ergo, hac ratione illum qui factus est homo, Dei Filium esse, quia consubstantialis est ei, ac Spiritui sancto.

VERS. 10. « Et estis in illo repleti. »
Quandoquidem caro ipsius et membra facti estis, et eum habetis caput, eam ob rem Spiritu sancto estis repleti.

« Qui est caput omnis principatus et potestatis. »
Tametsi, inquit, consubstantialis nobis factus est secundum carnem, naturamve humanam, nihilominus ipse quoque hominibus dominatur

VERS. 11-13. « In quo et circumcisi estis, circumcisione non manufacta in exspoliatione corporis peccatorum carnis, sed in circumcisione Christi, consepulti ei in baptismo, in quo et simul resurrexistis per fidem operationis Dei, qui suscitavit eum ex mortuis. Et vos cum essetis mortui in delictis et præputio carnis vestræ, convivificavit cum illo, donans vobis omnia delicta. »

Res Græcanicas cum Judaicis conjungit, ut tamen istas velut illas non rejiciat, sed superius ascendat, et in spiritualibus corporalia conservet. Quocirca, admisso statim Judaismi indicio, circumcisione scilicet, nos qui veræ Christi circumcisioni credimus, ejus quoque consortes effici ait. Hæc porro non humana manu peragitur, sed spontanea corporis affectuum abdicatione, qua deposita terrestri vita, cœlestem assumimus, quæ nobis per resurrectionem Christi redditur. Atqui resurrectionem hanc jam potestate quidem habemus, credentes in illum qui nostri causa resurrexit, re vero tempore tandem suo obtinebimus.

VERS. 14, 15. « Delens quod adversus nos erat chirographum decreti, quod erat contrarium nobis et ipsum tulit de medio, affigens illud cruci;

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et exspolians principatus et potestates, traduxit confidenter, palam triumphans illos in semetipso. »
In eos qui contumaces in Deum fuere, quædam veluti scriptura est, expressa pravæ vitæ delineatio. Instrumentum hoc dilutum fuit, ut non amplius adversum nos contestetur, modo ad decretum divinum accedamus, libera utique voluntate, diligentique studio. Cruci itaque Domini illud affixum fuit, hoc est abolitum et rescissum, exstincta vita, in qua improbitatis, ejusque contra nos testimonii expressionem ferebamus. Nam qui vitam istam exstinxit, chirographum subinde quod adversus eam exstabat, pessumdedit, et pravas potestates, quæ vitio carnis circum excreverant, quæque totum hominem obtegebant, una cum corpore exuit, suspenditque, 211 adeo ut susciperet quidem ipse confusionem ante hominum oculos; quam vero in illos a quibus in crucem actus fuit, sive in principes hujus mundi, rejiceret. Mors enim in qua robur eorum positum erat, enecata est, et in vitam commutata : quo factum est, ut illi throno exciderint, destructa morte, quæ basis ejus et fundamentum erat.

« [VERS. 16, 17.] Nemo ergo vos judicet in cibo, aut in potu, aut in parte diei festi, aut Neomeniæ, aut Sabbatorum, quæ sunt umbra futurorum, corpus autem Christi. »
Facti estis immunes, inquit, ab illis præceptis quæ ad corpora spectabant. Nam hæc omnia umbratiles figuræ erant futurorum; quando nempe assistemus Deo, veram illam præferentes munditiam, veramque festivitatem agentes.

VERS. 18, 19. « Nemo vos seducat, volens in humilitate et religione angelorum, quæ non vidit, ambulans, frustra inflatus sensu carnis suæ, et non tenens caput, ex quo totum corpus per nexus et conjunctiones subministratum et constructum crescit in augmentum Dei. »

Nemo, ait, vobis sanciat legem quæ humilis adhuc abjectaque sit, quæ vos angelis procuratoribus, et administris orbis in carnalibus quoque subjiciat. Nam illi custodes legis, qui eam sequuntur, nulla causa sapientiam jactitant suam, cum capite, quod est Christus, careant; per quem universum Ecclesiæ corpus per commissuras et compagines ea accretione crescit, qua ipsi concessit Deus ut augescat. Commissuras autem et nexus appellat illos, qui verbum docent in Ecclesia. Ecclesia siquidem per eos Christo conjungitur, et in elegans ædificium exstruitur.

VERS. 20-22. « Si mortui estis cum Christo ab elementis mundi, quid adhuc tanquam viventes mundo decernitis? ne tetigeris, neque gustaveris, neque contrectaveris; quæ omnia sunt in interitum ipso usu. »

VARIÆ LECTIONES.
Spatium vacuum est in mss.; lego autem katharoteta.

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Si mortificati estis, inquit, huic vitæ, et omni quod visibile et carnale est. Præsentem quippe vitam, elementa dicendo significat. Si ergo huic sæculo mortui estis, inquit, cur ergo circa illud versamini iterum, circa escas, et alia ejusmodi? isthæc enim data sunt ventri, et in corruptionem abeunt.

« Secundum præcepta et doctrinas hominum : [VERS. 23] quæ sunt rationem habentia sapientiæ, in superstitione et humilitate, et ad non parcendum corpori, non in honore aliquo, ad saturitatem carnis. »
Præcepta hominum, fabulares Judæorum doctrinas vocat, quas perinde mandata carnis appellat, ut quæ nihil spiritus habeant. Hoc porro significat dum ait, non secundum Deum. Dicendo autem, ad non parcendum corpori, circumcisionem innuit.

CAP. III.

VERS. 1-4. « Igitur si consurrexistis cum Christo, quæ 212 sursum sunt quærite, ubi Christus est in dextera Dei sedens, quæ sursum sunt sapite, non quæ super terram. Mortui enim estis, et vita vestra abscondita est cum Christo in Deo. Cum Christus apparuerit, vita vestra, tunc et vos apparebitis cum ipso in gloria. »
Quoniam ad vitam alteram, cœlestem nimirum, resurrexistis, superiores efficiamini terrenis omnibus institutis. Non enim fieri potest ut alio in loco vitam agamus, et vitæ alterius sanctiones sectemur : sed quæ ad corpus attinent, cessare oportet, ac si mortui essetis; operentur autem quæ sunt Spiritus secundum quem vivitis. Interim corpus exspectet vitam, quæ ipsi dabitur, quando ille qui vitæ est auctor, manifestus fiet, ut vitam qua suum corpus præditum est, nostris etiam impertiatur, quando isthæc quoque ad vitam adduci necesse erit, ad vitam, inquam, gloriosam, ad vitam felicem, cui, quoniam propria est Christi, nos quoque similes evademus.

VERS. 5-9. « Mortificate ergo membra vestra, quæ sunt super terram : fornicationem, immunditiam, libidinem, concupiscentiam malam, et avaritiam, quæ est simulacrorum servitus, propter quæ venit ira Dei in filios incredulitatis. In quibus et vos aliquando ambulastis cum viveretis in illis : nunc autem deponite et vos omnia, iram, indignationem, malitiam, blasphemiam, turpem sermonem de ore vestro. Nolite mentiri invicem. »
Hæc exhortatio Pauli, mundanæ seu corruptæ vitæ interemptionem suadet, in cujus locum cœlestem et spiritualem vitam subjicit. Ac membra quidem, quæ sunt super terram, jubet mortificari, ut tamen spiritui nostro supersit vita quæ secundum Spiritum sanctum instituatur. Necessariam autem esse ostendit vitæ hujus mortificationem,

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ubi sordes ejus spurcitiasque edisserit; ne, quemadmodum gentiles, vitam quæ in corpore agitur, malam esse suspicemur, sed vitæ duntaxat deflexionem ad voluptates, in quibus scortatio est, et omnia quævis nequitiæ genera : immunditiam quoque et impudicitiam, libidinem, et concupiscentiam malam nominat; quibus et avaritiam adjungit, quippe quæ sequela sit voluptatum, quæ pecuniarum suppeditationem exigunt. Avaritiam vero, servitutem idolorum appellat, quoniam avari, relicto Dei cultu et servitio, Dei vice pecuniis serviunt. Ut ergo suadeat ejusmodi vitiis non adhærescere, iram Dei propter illa imminere ait in illos qui credere detrectant. E re non fuerit igitur, inquit, ut et fideles, qui iram effugerunt, in istis operibus versentur, in quibus vos olim versabamini, dum vitam illam agebatis, quam vos ex toto deponere commonemus.

« Exspoliantes vos veterem hominem cum actibus suis. »
Generatim et in summa dicit, veterum morum mutationem esse necessariam. Hominem enim veterem nuncupat, ingenitam vivendi rationem, ex quo lapsus est homo.

VERS. 10-14. « Et induentes novum, eum qui renovatur in agnitionem, secundum imaginem ejus qui creavit illum. Ubi non est gentilis et Judæus, circumcisio et præputium, Barbarus, Scytha, servus, liber, 213 sed omnia et in omnibus Christus. Induite ergo vos sicut electi Dei, sancti et dilecti, viscera misericordiæ, benignitatem, humilitatem, modestiam, patientiam; supportantes invicem, et donantes vobismetipsis, si quis adversus aliquem habet querelam, sicut et Christus donavit nobis, ita et vos. Super omnia autem hæc charitatem habete, quæ est vinculum perfectionis. »
Quemadmodum veterem hominem dicit, pravitatem quæ nobis ex lapsu accidit, sic et novum vocat, eam vitæ rationem, quæ sit secundum Christum; qua fit ut omnes Christi sint æmulatores, sive quis Judæus exsistat, sive Græcus, sive Barbarus, sive liber : quos omnes ejus similitudinem vult exprimere.

VERS. 15-25. « Et pax Dei exsultet in cordibus vestris, in qua et vocati estis in uno corpore, et grati estote. Verbum Christi habitet in vobis abundanter in omni sapientia, docentes et commonentes vosmetipsos, psalmis, hymnis, et canticis spiritualibus, in gratia cantantes in corde vestro Domino. Et omne quodcunque facitis in verbo, et in opere, omnia in nomine Domini Jesu, gratias agentes Deo et Patri per ipsum. Mulieres, subditæ estote viris vestris, sicut oportet, in Domino. Viri, diligite uxores vestras, et nolite amari esse illis. Filii, obedite parentibus per omnia. Hoc enim placitum est in Domino. Patres, nolite ad indignationem provocare filios vestros, ut non pusillo animo fiant. Servi, obedite per omnia dominis carnalibus, non ad oculum servientes, quasi ho-

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minibus placentes, sed in simplicitate cordis, timentes Deum. Quodcunque facitis, ex animo operamini, sicut Domino, et non hominibus; scientes quod a Domino accipietis retributionem hæreditatis : nam Domino Christo servitis. Qui autem iniquus est, recipiet id quod inique gessit : et non est personarum acceptio apud Deum. »

CAP. IV.

VERS. 1, 4. « Domini, quod justum est et æquum servis præstate; scientes quod et vos Dominum habetis in cœlis. Orationi instate, vigilantes in ea in gratiarum actione : orantes simul et pro nobis, ut Deus aperiat nobis ostium sermonis, ad loquendum mysterium Christi (propter quod etiam vinctus sum), ut manifestem illud, ita ut oportet me loqui. »
Iis quæ sunt pacis, inquit, ex animo studeatur, eaque ex intimis corroborentur, neque fallaciis verborum specie tenus præstentur. Conjunctionem enim quæ pace sanciatur, postulat unitas corporis unius, in quod omnes virtute assumpti sumus : hocque est corpus Christi.

VERS. 5-7. « In sapientia ambulate ad eos qui foris sunt, tempus redimentes. Sermo vester semper in gratia sale sit conditus, ut sciatis quomodo oporteat vos unicuique respondere. Quæ circa me sunt, omnia vobis nota faciet. »
Vult ut cum infidelibus amice commoremur, communi hac amicitia. Nam quandiu cum ejusmodi hominibus versamur, pacifice nos agere oportet : posthac enim fiet illud : Singulariter in spe constituisti me.

« Tychicus, charissimus frater, et fidelis minister et conservus in Domino; [VERS. 8-10] quem misi ad vos ad hoc ipsum, ut cognoscat quæ circa vos sunt, 214 et consoletur corda vestra cum Onesimo fideli et charissimo fratre, qui ex vobis est. Omnia quæ hic aguntur, nota facient vobis. Salutat vos. »
Vir Asiaticus, qui relicta patria, secutus erat Apostolum. Quamobrem illum et charissimum fratrem, et fidelem ministrum, et conservum in Domino appellat, necnon docendi gratia ornatum. Significat se illum, Ecclesiis id postulantibus, Roma misisse cum Onesimo Colossarum cive, qui speciatim et apposite ad Judæos missus erat.

« Aristarchus concaptivus meus. »
Ille ipse est qui Thessalonica cum Paulo solverat. Quoniam igitur tum quando Paulus catena vinctus est, una cum ipso ex Judæa venerat, concaptivus idcirco vocatur, ac si apud gentes captivus ageret.

« Et Marcus consobrinus Barnabæ, de quo accepistis mandata : si venerit ad vos, excipite illum : [VERS. 11] et Jesus, qui dicitur Justus, qui sunt

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ex circumcisione. Ili soli sunt adjutores mei in regno Dei, qui mihi fuerunt solatio. »
Eum etiam qui Marcus hic nominatur, consanguinitas Barnabæ commendat. Nam Barnabas erat notior. Jesum addit qui vocatur Justus; cum hunc forsitan fideles ita cognominassent, ob reverentiam nominis Salvatoris. Atqui hos sibi solatio esse ait, cum essent ex circumcisione, propter jacturam utique contribulium aliorum. Nam ei qui propter illos qui pereunt, luget, solamini sunt qui salvi fiunt.

VERS. 12, 13. « Salutat vos Epaphras, qui ex vobis est, servus Christi, semper sollicitus pro vobis in orationibus, ut stetis perfecti et pleni in omni voluntate. Testimonium enim illi perhibeo, quod habet zelum multum pro vobis, et pro iis qui sunt Laodiceæ, et qui Hierapoli. Salutat vos Lucas medicus charissimus, et Demas. Salutate fratres qui sunt Laodiceæ, et Nympham. »
Nonnihil juvat affinitas, sive secundum genus sit, sive secundum patriam, insuper etiam et quæ secundum doctrinam. His autem omnibus modis Epaphras Colossenses contingebat. Orationum igitur studium commendat, dum de illis sermonem habet.

« Et quæ in domo ejus est, Ecclesiam. [VERS. 16.] Et cum lecta fuerit apud vos Epistola hæc, facite, ut et in Laodicensium ecclesia legatur. »
Unamquamque etiam per domos Ecclesiam adhortatur, ut pietatem erga Deum colant. Ubi domos, ipsas quoque ecclesias appellat.

« Et eam quæ est ex Laodicea, vos legatis. »
Primam Epistolam ad Timotheum dicit. Quidam aiunt non hic Epistolam innui quam Paulus ad illos miserit. Non enim ait, ad Laodicenses, sed eam quæ Laodicea scripta esset ad Paulum.

VERS. 17, 18. « Et dicite Archippo : Vide ministerium quod accepisti a Domino, ut illud impleas. Salutatio mea manu Pauli. »
Cum ministratoria quædam cura huic 215 injuncta esset, eum commonefacit, uti jussionem ac pensum exsequatur : idque in Domino, ut nihil, sive parvum sit, sive magnum, aliter fiat, nisi secundum Deum.

« Memores estote vinculorum meorum. »
Non eum pudet vinculorum, quin et iis oblectatur; seque ipsum propter illa recordatione dignum ducit.

« Gratia vobiscum. Amen. »
Volebat enim in memoriam ipsorum revocare universum genus hominum salutem per gratiam obtinuisse.

Ad Colossenses Roma scripsit per Tychicum et Onesimum. Versus 208.

Lequien’s Foreword (Migne, PG 95)

OF THE SAINT
JOHN OF DAMASCUS
SELECTED PASSAGES FROM THE COMPLETE COMMENTARY OF JOHN CHRYSOSTOM.
SAINT JOHN OF DAMASCUS’S
SELECTED PASSAGES
FROM THE ENTIRE COMMENTARY OF SAINT CHRYSOSTOM
ON THE EPISTLES OF SAINT PAUL.
(Lequien, vol. 2, p. 1.)

FOREWORD.

This summary of John Chrysostom’s commentaries on Paul’s epistles has never been published before. I discovered it completely intact in Royal Manuscript 2331. The name of John of Damascus appears right at the beginning of the work: Παρά τοῦ Ἰωάννου τοῦ Δαμασκηνοῦ (By John of Damascus). I have absolutely no doubt that he is the true author of this work. I base this conclusion first on the authority of the manuscript itself, which is around nine hundred years old. Second, I have often noted that John of Damascus dedicated himself to compiling these kinds of excerpts from the early Church Fathers—a fact clearly proven by many of his authentic books that survive today.

For example, a catalog of manuscripts discovered on the island of Patmos in the sixteenth century (which Possevinus reprinted at the end of his Apparatus along with many others) lists a specific entry right after Chrysostom’s homilies on Paul’s epistles and the Book of Acts: John of Damascus’s Exposition on the Epistles. Furthermore, the silk Royal Manuscript 5445 contains certain excerpts of this same summary arranged by John of Damascus under this title: Ἐκ τοῦ καθόλου ἑρμηνείας τοῦ Χρυσοστόμου ἐκλεγεῖσαι παρὰ τοῦ ἁγιωτάτου Δαμασκηνοῦ καὶ Πατρὸς ἡμῶν (Selections from the complete commentary of Chrysostom by our most holy Father Damascene). To all this evidence, I will add that by comparing various passages of this summary with the commentary of Theophylact, it seems clear to me that this highly learned bishop of Bulgaria frequently consulted this very work.

This commentary essentially consists of brief notes. The author mainly drew these from Chrysostom’s explanations, but he also incorporated the work of other writers. Originally, scribes wrote these notes alongside the Apostle’s text using specific reference marks. Later, when copyists separated the notes from Paul’s text, they extracted them in the exact order we are publishing them here. We felt a strict obligation not to change this order out of respect for the authority of such an ancient manuscript.

Throughout this commentary, the author sometimes quotes Chrysostom’s exact sentences with only minor word changes. At other times, he includes just a few words, and occasionally he simply captures the holy doctor’s underlying meaning. In fact, our author sometimes expresses Chrysostom’s thought more clearly than Chrysostom’s own text does. I would like to offer one passage as a prime example. In Romans 5:12, regarding Paul’s words ἐφ’ ᾧ πάντες ἥμαρτον (in whom all sinned), Chrysostom gave this explanation: Τί δέ ἐστιν ἐφ’ ᾧ πάντες ἥμαρτον; ἐκείνου πεσόντος, καὶ οἱ μὴ φαγόντες ἀπὸ ξύλου γεγόνασιν ἐξ ἐκείνου θνητοί (But what does this mean, ‘in whom all sinned’? It means that when he fell, even those who did not eat from the tree became mortal because of him).

Because of this explanation, some critics have assumed that John Chrysostom did not believe… that all human beings descended from our first parent, Adam, are born guilty of his sin. They argued he didn’t treat the Greek preposition in this passage as pointing to a cause, but rather understood the phrase ἐφ’ ᾧ to mean exactly what the Latin word quatenus (inasmuch as) means. However, our Damascene, who quotes the holy doctor’s exact words, introduces his explanation with these few words: ἐφ’ ᾧ, ἀντὶ τοῦ δι’ οὗ (in whom, meaning, through whom). Whether those critics like it or not, this phrase clearly expresses a cause. Therefore, through John of Damascus’s interpretation, it becomes completely obvious that Chrysostom affirmed the Church’s doctrine of original sin in this passage from the Apostle.

But as we read further, we find many things that Chrysostom does not include in his homilies. This is especially true in the commentaries on the epistles to the Ephesians, Colossians, Philippians, and Thessalonians, where I could find nothing that appears to have been taken from that holy doctor. Instead, the text frequently matches the explanations of Theodoret and Cyril of Alexandria, which are featured in the Catena of Oecumenius.

For example, in chapter 2 of the Epistle to the Colossians, regarding Paul’s words, For in him the whole fullness of deity dwells bodily (Colossians 2:9), the author provides a specific explanation. Even if John of Damascus didn’t write this himself, we can firmly say the author wrote it after the Nestorian heresy emerged. We know this because he completely rejects the idea of a dwelling or union that the Nestorians called σχετικὴν (relative)—meaning based merely on affection, relationship, or condition. He writes: Ἤνα μή τις νομίσῃ σχετικὴν εἶναι τὴν κατοίκησιν (so no one would think this indwelling occurred merely through affection and relationship).

I will skip over other examples, which any educated reader will easily discover scattered throughout this commentary. I will simply point out that the prologue to the Epistle to the Romans appears to have been lost. Furthermore, the manuscript is riddled with errors and physical damage, making the meaning quite difficult and obscure in many places.

Regarding the text of Scripture inserted into the commentary, it frequently differs from the version John Chrysostom used. However, the highly learned and outstanding critics with whom I have shared it consider it immensely valuable. They regard it as a precious monument of Christian antiquity.